OF
KRISHNA-DWAIPAYANA VYASA Translated into English prose from the original Sanskrit text.
BY
PRATAP
CHANDRA ROY,
VOL-
C.
I.
E.
VIII
SANTI PARVA (
Part
I )
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Printed by D. P. Bose
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SECTION
I
(Rajadharmanusasana Parva) (
Having bowed down unto Narayana, and Nara the foremost of male and unto the goddess Saraswati, mutt the word Jaya be uttered. )
beings,
Vaiaampayana said, "Having offered oblations of water unto all their friends and kinsmen, the sons of Pandu, and Vidura, and Dhritarashtra, and all the Bharata ladies, continued to dwell there (on the banks of the sacred stream). The bigh-souled sons of Pandu desired to pass the period of mourning,* which extended for a month, outside the Kuru city. After king
Yudhishthira the just had performed the water-rites, many high-souled sages crowned with ascetic success and many foremost of regenerate Rhhis came there to see the monarch. Among them were the Island-born (Vyasa) and Narada, and the great Bishi Devala, and Devasthana, and Kanwa. They were all accompanied by best of their pupils. other
Many
members
of
the
regenerate order, possessed of wisdom
and accomplished in the Vedas leading lived of domesticity or belonging to the Snataka class, came to' behold the Kuru king. Those high-souled ones, as they came were duly worshipped (by Yudhishthira). The great Bishis then took their seats on costly carpets. Accepting the worship suited to that period (of
mourning and impurity) that was offered them, they sat in due order around the king Thousands of Brahmanas offered consolation and comfort to that of
king kings residing on the sacred banks of the Bhagirathi with heart exceedingly agitated by grief. Then Narada, after having accosted the Bishis with the Island-born for their first, in due time, addressed Yudhishthira the son of Dharma, saying,.. .Through the might of thy arms and the grace of Madhava the whole Earth, Yudhishthira, hath been righteously won by thee By good luck, thou hast escaped with life from this dreadful battle Observant as thou art of the duties of a Kshatriya, dost thou not rejoice, son of Pandu ? Having slain all thy foes, shalt thou not gratify thy friends, O Having obtained this prosperity, I hope, grief doth not afflict thee king?^ !
J
still ?
"Yudhishthira
the whole Earth hath been subjugated Krishna's arms, through the grace of the Brahmanas, and through the strength of Bhima and Arjuna This heavy grief, however, is always in
by
me through my
said,.. .'Indeed,
reliance on the might of
!
sitting
my
heart, viz., that through
covetousness I have caused this dreadful carnage of kinsmen caused the death of the dear son of Subhadra, and of the sons of
Having
!
Draupadi,
this victory, holy one, appears to me in ^be light of a defeat What* will Subhadra of Vrishni's race, that sister-in-law of mine, say uato me ? 1
*
the period of impurity. The period of mourning is the according to the Hindu scriptures. By th one becomes pure again. Till tbep oe can performing perform Ml*.
Literally,
period of impurity
Sraddha
rite,
To
MAHABHABATA
4
with
Arjuna pupils
withdrawing it, for I desire to fight Without doubt, the affection thou beareut to everyone of thy I pray that all to thy own son equal to what thou bearest
its
all !
mantras and the power
of
!
is
weapons may, through thy grace, regard me as masters of the science one accomplished in weapons !" Thus addressed by him, Drona, from from his knowledge of the wickedness of partiality for Phalguna, as also of
Kama,
None but
told him,
a
Brahmana, who has duly observed
all
vows, has
weapon, or a Kshatriya that
should be acquainted with the Brahma When Drona had answered no other practised austere penances, and his leave, and proceeded thus, Kama, having worshipped him, obtained I
without delay
to
Rama then
residing
on the Mahendra
mountains.
I am a Brahmana Approaching Rama, he bent his head unto him and said, this knowledge for him. With honour This race of Bhrigu's procured !
about his birth and family,
Rama
received him kindly and said,
Thou
art
While residing on the at which Kama became highly glad. welcome Mahandra mountains that resembled heaven itself, Kama met andcnixed !
with
many Gandharvas, Yakshas, and
gods.
Residing there, he acquired
all
the weapons duly, and became a great favourite of the gods, the GandhharOne day he roved on the sea coast by the side of vas, and the Rakshasas.
alone.
Indeed, Surya's son, armed with bow and sword, wandered While thus employed, O Partha, he inadvertently slew, without
willing
it,
that asylum.
the
Homa cow
of
a certain
Brahma who
utterer of
daily
per-
formed his Agnihotra rite. Knowing that he had perpetrated that act from inadvertence, he informed the Brahmana of it. Indeed, Kama, for the holy one, I have killed
object of gratifying the owner, repeatedly said,
cow without willing it Filled with wrath, the Forgive the act of wicked conduct, said thou these words! O Brahmana, rebuking him,
this thy
!
thou deservest to be killed
!
!
Let the fruit
of this act
be thine,
O
thou
of
While fighting him, O wretch, whom thou always challengwhose sake thou strivest so much every day, the Earth shall swallow the wheel of thy car And while the wheel of thy car shall thus wicked soul
est,
and
!
for
!
be swallowed up by the Earth, thy foe, putting forth his prowess, will cut off thy head, thyself being stupefied the while Leave me, O vile man As thou bast heedlessly slain this my cow, even so will thy foe cut off thy !
!
head while thou shalt be heedless Though cursed, Kama still sought to gratify that foremost of Brahmanas by offering him kine and wealth and !
The latter, however, once more answered him, All the worlds will not succeed in falsifying the words spoken by me Go hence or remain, do
gema.
!
whatever tbou
down
his
Thus addressed by the Brahmana, Kama, hanging head from oheerlessness, returned timidly to Rama, reflecting on
that matter."
likest
t
SECTION
111
Narada said, "That tiger of Bhrigu's race, (viz,, Kama), was well pleased with the might of Kama's arms, his affection (for him), his selfrestraint, and the services he did unto his preceptor. Observant of ascetic
Rama cheerfully communicated, with due forms, unto his penance-observing disciple, everything about the Brahma weapon with the mantras for withdrawing it. Having acquired a knowledge of that weapon, penances,
Kama began to pass his days happily in Bhrigu's retreat, and endued with worderful prowess, he devoted himself with great ardour to the science of weapons. One day Bama of great intelligence, while roving with Kama in the vicinity of his retreat, felt himself very weak inconsequence of the fasts he had undergone. From affection begotten by confidence, the tired son of Jamadagni, placing his head on
Kama's lap, slept soundly. While was thus sleeping (with head) on his lap, a frightful worm, was very painful and which subsisted on phlegm and fat and
his preceptor
whose
bite
and blood, approached the presence
flesh
Kama.
That blood-drinking it. Through fear of became unable to either throw away or ( awaking ) his preceptor, Kama kill that animal. Though his limb was bored through by that worm, O
worm, approaching Kama's
of
thigh, began
to pierce
Bharata, the son of Surya,
lest his preceptor should awake, suffered it to the Though pain was intolerable, Kama bore it with heroic patience, and continued to hold Bhrigu's son on his lap, without quivering in the least and without manifesting any sign of pain. When at
do its pleasure.
Kama's blood touched the body awoke and said these words in fear, last
What
that tbou art doing
is this
that
like (
needles.
with fear
).
it
in
name
Rama
of
of
It
Alarka,
its
on
is
had eight
were
bristles that
cast his eyes
what
!
the
that worm's bite.
a hog in shape.
was covered with
Called by the
As soon as
great energy, the latter
have been made impure
informed him
worm which resembled
and very keen teeth, and
of
Alas, I
Tell me, casting off all fear,
Kama
truth of this matter .'-Then
Rama saw
!
Bama
of
all
feet
pointed
limbs were then shrunk it, the worm gave up its
that blood which
it had drawn. All this seemed Rakshasa of terrible form, dark in hue, of a red neck, capable of assuming any form at will, and staying on the clouds, ...His object fulfilled, the Rakshasa, with joined hands, addressed Rama, saying, O best of ascetics, thou hast rescued me from this bell! Blessed be thou, I adore thee, thou hast done me good Possessed of
life-breaths, melting
wonderful.
Then
in the welkin
was seen
a
!
great energy, fche mighty-armed^son of
thou?
And why
also didst thou
fall
Jamadagni into hell?
said
unto him,
Tell
me
Who
all this
!
art
He
answered, Formerly I was a great Asura of the name of Dansa. In the Krita period, O sire, I was of the same age with Bhrigu I ravished the dearly-loved spouse of that sage. Through his curse I fell down on the Earth in the form of a worm In anger thy ancestors said unto me, on urine and Subsisting [ phlegm, O wretch, tbou shalt lead a life of hell ] I then beseeched him, saying, [When, Brahmana, will this curse end? !
!
!
MAHABHABA^A
6
[this curse shall end through Rama ...Bbrigu replied unto me, saying, obtained such a course of life like had It was for this that I of my r*ce !]
O
righteous one, by thee, however, I have been Having said these words, the great Asura, rescued from that sinful life went unto head his away. Then Rama wrathfully addressRama, bending
one
unoleansed soul
of
!
!
Kama,
ed
patience
O
saying,
is like
fool,
no Brabmana could endure such agony
that of a Kshatriya
me
Tell
!
!
Thy
the truth, without fear
!..,
be cursed, and seeking to gratify him, said Thus asked, Kama, thou of Bhrigu's race, know me for a Suta, a race that these words, has sprung from the intermixture of Brahmanas with Kshatriyas People fearing to
!
call
me Kama
with
my
There
the son
of
Radha
Bhrigu's race, be gratified
poor self that has acted from the desire of obtaining weapons. in this that a reverend preceptor in the Vedas and other of
knowledge
is
one's father
myself to thee as a person of thy of
of
no doubt
is
branches
bling
thou
!
Kama,
own
!
was
It
for
this that I introduced
race L..Unto the cheerless and trem-
prostrated with joined hands upon Earth, that foremost one
Bhrigu's race, smiling though filled with wrath, answered,. ..Since thou avarice of weapons, behaved here with falsehood, therefore, O
hast, from
Brahma weapon shall not dwell in thy remembrance !* Since thou art not a Brahmana, truly this Brahma weapon shall not, up to the time of thy death, dwell in thee when thou shalt be engaged with a warrior
wretch, this
equal to thyself f behaviour as thou I
!
Go hence, this is no place for a person of such false On Earth, no Kshatriya will be thy equal in battle !...
Thus addressed by Rama, Kama came away, having duly taken his leave. Arriving then before Duryodhana, he informed him, saying,...! have 111 mastered all weapons!
SECTION IV "Narada race,
said,. ..'Having
thus obtained weapons from
Kama
dbana,
began to pass his days in great joy, in the bull of Bharata's race Once on a time, !
him
of
company
O
Bhrigu's
of
Duryomonarch, many
kings repaired to a Self-choice at the capital of Chitrangada, the ruler of the country of the Kalingas. The city, O Bharata, full of opulence, was known by the name of Rajapura. Hundreds of rulers thither for
repaired obtaining the hand of the maiden. Hearing that diverse kings had assembled tkere, Duryodhana also, on his golden car, proceeded thither,
accompanied by Kama. choice, diverse rulers,
O
When
the festivities commenced in that Self-
came thither for the hand of the maiden. There were amongst them Sisupala and Jarasandha andBhishmaka *
best of kings,
Literally, "shall not appear to thee
by inward
light."... T.
The meaning is this :..."This weapon shall not dwell with thee up to thy last moments. Thou shalt forget it or it shall not appear at thy bidding, when thy death becomes nigh, though at other times, thou mayst t
be master of
it
I...T.
SANTI PARVA
7
and Vakra, and Kapotaroman and Nila add Rukmi Sringa
who was
wan and the
ruler of the
kingdom
of females,
heroic ruler of the Bhojas.
of steady prowess, and and Asoka and Satadhan-
Besides these,
many
others
who
and many preceptors ( in arm ) of the dwelt from the East and the Nerth, O Bharata, mleccha tribes, and many rulers came there. All of them were adorned with golden Angadas and possessed Of effulgent bodies, they were like tigers of of the splendour of pure gold. After all those kings had taken their seats, O Bharata, the fierce might. maiden entered the arena, accompanied by her nurse and a guard of in the countries of the South,
t
Whilst being informed of the names of the kings ( as she made that maiden of the fairest complexion passed by the son of ), Dhritarashtra ( as she had passed others before him ). Duryodhana, however, of Kuru's race, could not tolerate that rejection of himself. Dis-
eunuchs.
her round
regarding all the kings, he commanded the maiden to stop. Intoxicated with the pride of energy, and relying upon Bhishma and Drona, king Duryodhana, taking up that maiden on his car, abducted her with force.
Armed with sword, clad in mail, and his fingers cased in leathern fences, Kama, that foremost of all wielders of weapons, riding on his car, proceeded along Duryodhana's rear. A great uproar then took place among the kings,
whom were
all of
coats of mail
actuated by the desire for fight... .Put on your Let the cars be made ready !...( These were the sounds that
1
Filled with wrath, they pursued Kama and Duryodhana, showering their arrows upon them like masses of clouds pouring rain upon As they thus pursued them, Kama felled their bows and a couple of hills. arrows on the ground, each with a single arrow. Amongst them some
were heard
).
became bowless, some rushed bow in hand, some were on the point of shooting their shafts, and some pursued them, armed with darts and maces. Possessed
of great lightness of
afflicted
them
quished
all
hands,
Kama,
that foremost of
all
smiters,
He
deprived many kings of their drivers, and thus vanthose lords of Earth. They then themselves took up the reins all.
and saying,. ..Go away, go away,. ..turned away from the Protected by Karna, Duryodhana also came a with away, joyous heart, bringing with him the maiden to the city called
of their steeds,
battle with cheerless hearts.
after elephant."
SECTION V "Narada
said, ...'Hearing
of
the fame
of
Kama's might, the
ruler of
king Jarasandha, challenged him to a single combat. Both conversant with celestial weapons, a fierce battle took place between
the Magadhas,
them when
viz.,
which they struck each other with diverse kinds of arms. At last were exhausted and bows and swords were broken and they both became earless, they began, possessed of might as they were, to fight with bare arms. While engaged with him in mortal combat with bare in
their arrows
MAHABHABATA
8
arms, Kama was about to sever the two portions of his antagonist's body that had been united together by Jara. The king ( of Magadha ) then, feelhimself very much pained, cast off all desire of hostility and addressed ing
From
friendship he then gave unto that tiger among men and subjugator Kama the town Malini. Before this, of all foes, (viz., Kama) had been king of the Angas only, but from that time the grinder of hostile forces began to rule over Champa also, agreeably to
Kama,
saying,...!
the wishes
of
am
gratified
!
Duryodhana, as thou knowest
on Earth for the valour celestials begged of
him
of his
arms.
!
When,
his (natural) coat of
Thus
Kama
became famous
thy good, the Lord of the mail and ear-rings, stupefied for
by celestial illusion, he gave away those precious possessions. Deprived of his ear-rings and divested of his natural armour, he was slain by Arjuna in Vasudeva's presence. In consequence of a Brahmana's curse, as also of
Rama, of the boon granted to Kunti and the on him by Indra, of his depreciation by Bhishma as only half a oar-warrior, at the tale of Rathas and Atirathas of the destruction of his energy caused by Salya (with his keen speeches), of Vasudeva's the curse of the illustrious
illusion practised
t
weapons obtained by Arjuna from Rudra and and Varuna Kuvera and Drona and the illustrious
policy, and, lastly, of the celestial
and Indra and
Yama
Kripa, the wielder of Gandiva succeeded in slaying Vikartana's son Kama Even thus had thy brother been of effulgence like that of Surya himself !
cursed and beguiled by many As, however, he has fallen in battle, thou " shouldst not grieve for that tiger among men !' I
SECTION VI Vaisampayana said,.. ."Having said these words, the celestial Rishi Narada became silent. The royal sage Yudhishthira, filled with grief, became plunged in meditation. Beholding that hero cheerless and unmanned by sorrow, sighing like a snake and shedding copious tears, Kunti, herself filled with grief and almost deprived of her senses by sorrow, addressed him in these sweet words of grave import and well suited to the occasion
way
:
mighty-armed Yudhishthira, it behoveth thee not to give thou of great wisdom, kill this grief of thine, and
to sorrow thus
I
I tried in past times to apprise Kama of his brotherwith thee. The ship god Surya also, O foremost of all righteous persons, did the same. All that a well-wishing friend, from desire of good, should say unto one, was said unto Kama by that god in a dream and once more in my presence Neither by affliction nor by reasons could Surya or
listen to
what
I say
1
!
myself succeed in pacifying him or inducing him to unite himself with thee Succumbing to the influence of Time, he became resolved upon wrecking his enmity on thee. As he was bent upon doing injuries unto you I
all, I
myself gave up the attempt. Thus addressed by his mother, king Yudhishthira, with tearful eyes and heart agitated by grief, said these
words :-*'In consequence
of
thyself
having concealed thy counsels, this
SANTI PAKVA
9
great affliction has overtaken rue !' Possessed of great energy, the righteous king, then, in sorrow, cursed all the women of the world, saying,. Henceforth no woman shall succeed in keeping a secret The king, then, and sons kinsmen and his and recollecting friends, became filled grandsons 1
I
Afflicted with sorrow, the with anxiety and grief. intelligent king, resembling a fire covered with smoke, became penetrated with despair."
SECTION VII "The righteous-souled Yudhishthira, with an
Vaisampayana said, and burning with sorrow, began
agitated heart
to grieve for that mighty
Kama. Sighing repeatedly, he addressed Arjuna, saying, 'If, Arjuna, we had led a life of medicancy in the cities of the Vrishnis and the Andhakas, then this miserable end would not have been ours in
car-warrior
O
Our foes, the Kurus consequence of having exterminated our kinsmen have gained in prosperity, while we have become divested of all the objects of life, for what fruits of righteousness can be ours when we have been !
Fie on the usages of Kshatriyas, fie on might on wrath, since through these such a calamity hath
guilty of self-slaughter ?*
and valour, and
fie
Blessed are forgiveness, and self-restraint, and purity, with renunciation and humility, and abstention from injury, and truthfulness
overtaken us
!
all occasions, which are all practised by forest-recluses Pull and covetousness and of pride arrogance, ourselves, however, through folly and from desire of enjoying the sweets of sovereignty, have fallen into this Beholding those kinsmen of ours that were bent on acquiring tho plight
of
speech on
I
!
sovereignty of the world slain on the field of battle, such grief hath been ours that one cannot gladden us by giving us the sovereignty of even the three worlds Alas, having slain, for the sake of the Earth, such lords of !
Earth as deserved not to be slain by us, we are bearing the weight of Like a existence, deprived of friends and reft of the very objects of life !
pack of dogs fighting one another for a piece of meat, a great disaster has That piece of meat is no longer dear to us On the other overtaken us hand, it shall be thrown aside They that have been slain should not have !
!
!
been slain for the sake
of
even the whole Earth or mountains
the horses and kine in this world
of gold, or all
envy and a hankering for all and and wrath influenced by pleasure, all of them, betaking earthly objects, of themselves to the high way Death, have repaired to the regions of Yama Practising asceticism and Brahmacharyya and truth and renuncia!
Filled with
!
wish for sons endued with every kind of prosperity. Similarly, by fasts and sacrifices and vows and sacred rites and auspicious ceremonies mothers conceive. They then hold the foetus for ten months. Passing their time in misery and in expecatation of fruit, they always ask themtion, sires
selves in anxiety,
Shall these
come out
of
the
womb
safely
* The Kurus, our foes, having fallen in battle, have while grief has become our lot. T.
all
?
Shall these
gone to heaven,
MAHABHAKATA
10
live after
Earth?
Shall they grow in might and be objects of regard on Shall they be able to give us happiness in this and the other birth
?
years and resplendent with those expectations of theirs, rendered ear-rings, have been slain, therefore, Without having enjoyed the them fruitless, have been abandoned by without having paid off the debts they owed to and of this world, pleasure Alas, O their sires and the gods, they have repaired to Yama's abode when their time that at slain been have parents just mother, those kings
world
Alas, since
?
their sons, youthful in
!
!
and wealth 1* They were always expected to reap the fruits of their might filled with envy and a hankering after earthly objects, and were exceedbe expected to subject to anger and joy. For this, they could not ingly
I tbink that they of victory If enjoy at any time or any place the fruits in this battle ) have fallen have that Kurus the and Panchalas the ( among of his, obtain all that act slain has he that would, by been lost, otherwise
as the cause of the destruction that regions of bliss 1{ We are regarded has overtaken the world. The fault, however, is really ascribable to the
Duryodhana's heart was always
sons of Dhritarashtra.
set
upon
guile.
Always cherishing malice, he was addicted to deception. Although we We have never offended him, yet he always behaved falsely towards us !
not gained our object, nor have they gained theirs. We have not vanquished them, nor have they vanquished us. The Dhartarashtras could not enjoy this Earth, nor could they enjoy women and music. They did not to the counsels of ministers
listen
and friends and
men
learned in the
gems and well-filled Burning with the hate they bore us, they could not obtain happiness and peace. Beholding our aggrandisement, Duryodhana became colourless, pale and emaciated. Suvala's son informed
They could
scriptures.
not, indeed, enjoy their costly
treasury and vast territories.
king Dhritarashtra of this. As a father full of affection for his son, Dhritarashtra tolerated the evil, policy his son pursued. Without doubt, by disregarding Vidura and the high-souled son of Ganga, and in conse-
quence
of
his neglect
in restraining
his wicked and covetous son, entirely
governed by his passions, the king has met with destruction like my poor Without doubt, Suyodhana, having caused his uterine brothers to self. be slain and having oast this couple into burning grief, hath fallen off from
fame
Burning with the hate he bore to us Duryodhana was What other kinsman of high birth could use always such language towards kinsmen as he, from desire of battle, actually used
his blazing
of a
*
1
sinful heart.
Sanjata Valaratnesu
is
the true reading.
T. correct. The Bengal reading T. Yudhishthira says here is this all the warriors that have I What been slain in this battle have perished, they have not attained to heaven ; if, indeed, heaven has been theirs, then the slayers too would obtain heaven, the scriptural ordinance having said so. It is impossible, however, to suppose that men of wrath who have done such wicked deeds should obtain
The Bombay reading Jayaphalam Janmaphalam, however, is not unmeaning. t
is
:
such regions
of bliss hereafter.
T.
PABVA
li
We also have, through Duryodhana's fault, in fche presence of Krishna ? been lost for eternity, like suns burning everything around them with their That wicked-souled wight, that embodiment of hostility, Alas, for Duryodhana's acts alone, this race of ours has been exterminated Having slain those whom we should never have the censures of the world, have incurred King Dhritarashtra, slain, we having installed that wicked-souled prince of sinful deeds, that extermina-
own energy p was our
evil star.
!
Our heroic His possessions and kingdom are gone Having slain them, our wrath has been pacified. But grief O Dhananjaya, a perpetrated sin is expiated by is stupefying me auspicious acts, by publishing it wildly, by repentance, by alms giving, by his race, in the sovereignty, is obliged to grieve today
tor of
foes have been slain.
We
have committed
!
sin.
I
!
penances, by sojourn to tirtJias after renunciation of everything, by constant meditation on the scriptures. Of all these, he that has practised renunciation is believed to be incapable of committing sins anew. The that he that practises renunciation escapes from birth and of fixed soul attains to Brah-
Srutis declare
death, and obtaining the right road, that person
ma.
I shall,
scorcher
therefore,
of foes,
O
Dhananjaya, go to the woods, with your leave,
disregarding all the pairs of opposites, adopting the
vow
and walking in the way pointed out by knowledge If O slayer of foes, the Srutis declare it and I myself have seen it with my eyes, that one who is wedded to this Earth can never obtain every kind of reliDesirous of obtaining the things of this Earth, I have gious merit of taciturnity,
!
through which, as the Srutis declare, birth and death are Abandoning the whole of my kingdom, therefore, and the of this Earth, I shall go to the woods, escaping from the ties of the things Do thou from world, freed grief, and without affection for anything
committed
sin,
brought about.
!
govern this Earth, on which peace has been restored, and which has been O best of Kuru's race, I have no need for divested of all ifcs thorns !
kingdom or
Having said these words, king Yudhishthira the His younger brother Arjuna then addressed him in the
for pleasure
just
!'
stopped. following words.
SECTION VIII Vaisampayana said,"Like
a person unwilling to forgive an insult, keen speech and prowess, and possessed of energy, betraying grqat fierceness and licking the corners of bis mouth, said these words of I .'Oh, how painful, how distressing! grave import, smiling the while
Arjuna
of
:
grieve to see this great
agitation of thy heart, since having achieved such
There can be no doubt that atmanas in this verse, as explained by Nilakantha, refers to Duryodhana. Being a genetive singular, it cannot refer :
to
Vayam.
T.
t Pairs of opposites, such as heat and cold, joy and gref, &c. Comp.
Gita, p.
ante.T.
MAHABHABATA
12
superhuman feat, tbou art bent upon forsaking this great prosperity of the Earth Having slain thy foes, and having acquired the sovereignty of own order, duties of the observance thy which has been won through ? Where of fickleness heart why sbouldst thou abandon everything through ever of acquired procrastination on Earth hath a eunuch or a person all the kings sovereignty ? Why then didst thou, insensate witb rage, slay
a
of
!
the Earth
He
?
that would live by mendicancy, cannot, by any act of
Divested of prosperity and without his, enjoy the good tbings of Earth or acquire sons and animals. on Earth fame can never win he resources, I
king, abandoning this swelling of the wretched mode of life led by If,
of
thee
Why
?
dost thou
kingdom, thou livest in the observance a mendicant, what will the world say
say that abandoning
all
the good things of the
reffc of resources, thou wilt lead a life vulgar person ? Thou art born in this race of kings Having won by conquest the whole Earth, wishest thou from folly to live in the woods after abandoning everything of virtue and profit ? ( If thou
Earth, divested of
prosperity, and
of
like a
mendicancy
retirest into the
!
woods
),
in thy absence, dishonest
men
will destroy sacri-
King Nahusha, having done on that state and said that poverty, cried poverty is for recluses Making no provision for the morrow is a practice that suits Rishis. Thou knowest this well That, however, which has That
fices.
sin will certainly pollute thee
many wicked acts in a state
!
of
fie
!
I
been called the religion of royalty depends entirely on wealth. One who robs another of wealth, robs him of his religion as well/ Who amongst would an of act is practised that us, therefore, king, forgive spoilation on us ? It is seen that a poor man, even when he stands near, is accused 1
Poverty
falsely.
is a
poverty, therefore!
that
is
poor
man!
state of sinfulness.
The man that
I do not see
!
mountain. sures, and heaven itself, like a
very means
of
behoveth thee not to applaud king, grieveth, as also he
is fallen,
the difference between a fallen
All kinds of meritorious
wealth
It
acts flow from
From wealth king
I
sustaining his life
!
spring
all
himself to be divested shallow streams in the summer season.
friends.
He
as a true
man
man.
a person
If
pose, he
that has wealth has kinsmen. in the world.
He
that
who hath no wealth
meets with
failure.
man and
the possession
a poor
of
great
religious acts, all plea-
Without wealth, a man cannot find the The acts of a person who, possessed of
little intelligence, suffers
like
'
He
of
wealth, are all dried up that has wealth has
He
that has wealth
has wealth
is
is
regarded
regarded as a learned
desires to achieve a particular pur-
Wealth brings about accessions
of wealth, elephants capturing (wild) elephants. Eeligious acts, pleasures, joy, courage, wrath, learning, and sense of dignity, all these proceed from wealth, O king From wealth one acquires family honour. From wealth, one's religious merit increases. He that is without wealth hath neither this world, nor the next. O best of men The man that hath no like
!
!
^Because wealth enables gion.
T.
its
wealth
possessor to practise the rites of
reli-
SANTI PABVA
13
succeeds not in performing religious acts, for these latter spring from wealth, like river, from a mountain. He that is lean in respect of (his possession of) steeds and tine and servants and guests, is truly lean and he whose limbs alone are so Judge truly. O king, and look at the conduct of the gods and the Danama. O king, do the gods ever wish for mything elae than the slaughter of their kinsmen ( the Asuras ) ? If the appropriation of wealth belonging to others be not regarded as righteous ow, O monarch, will kings practise virtue on this Earth ? Learned men the Vedas, laid down this conclusion. have, The learned have laid it down that kings should live, reciting every day the three Vedas, seekin* to wealth, and carefully performing sacrifices with the wealth thus The gods, through internecine .equ.red have quarrel, obtained footing in heaven. Wh.n, the very gods have won their prosperity through interneerne quarrels, what fault can there be in such quarrels? Tbe gods thou seest, act in this way. The eternal precepts of the Vedas also sanction it I
m
*qre
-rn.
principal
teach,
sacrifice,
duties.
and assist at other's sacrifioes.-these are our
The wealth that kings take from others becomes the
* of their prosperity. We never see wealth that has been earned thout doing some injury to others. It is even thus that kings conquer Having conquered, they call that wealth theirs, just as sons peak of he wealth of their sires as their own. The royal sages that have to heaven have declared this to be the duty of kings. Like water 'ing on every direction from a swollen ocean, that wealth runs on every direction from the treasuries of kings. This Earth formerly belonged g Dilipa, Nahusha, Amvarisha, and Mandbatri. She now belongs A great sacrifice, therefore, with profuse presents of every kind requiring a vast heap of the Earth's produce, awaits thee It tfaou ifiCe kiDg then th6 SinS f thi8 kin ^om shall all U bethi be thine "T,! Those subjects whose kipg performs a horse-sacrifice with >fuse presents, become all cleansed and sanctified by beholding the ablutions at the end of the sacrifice. Mahadeva |
'
!
T
I
'
'
himself, of universal requiring libations of all kinds of flesh, poured all creatures as sacrificial libations and then his own great sacrifice
self.
auspicious path.
Its fruits are never destroyed.
Abandoning
ft>
This
Eternal
is
(
the
is
king to '
SECTION IX 1
m ttention and my words
fii
in
r?ralmie
Said
^ na ? mind and hearing on thy innerArsoul. thy such a
While
'
-
concentrate tby thou listenest
If
frame of mind, they will meet with thy approl Abandoning all worldly pleasures, I shall betake myself to that path which i. trod by the I shall righteous not, for thy sake tread along the path thou recommendest if thou s kest me what pattis ..on!
1
,
MAfiABfiABA^A
14
If thou dost not auspioioua that one should tread alone, I shall tell tbee of tell thee it. desire to ask me, I shall yet, unasked by thee, Abandoning !
the pleasures and observances of men of the world, engaged in performing the austerest of penances, I shall wander in the forest, with the animals that have their home there, living on fruits and roots Pouring libations !
due hours, and performing ablutions at morn and eve, I shall thin myself by reduced diet, and covering myself with skins, bear matted looks on my bead. Enduring cold, wind, and heat, as also hunger and thirst and toil, I shall emaciate my body by penances as laid down in the on the
fire at
ordinance.
Charming
heart and the ear, I shall daily listen to the
to the
cheerful birds and
animals residing in the woods. I shall of flower-burthened trees and creepers, and see diverse the fragrance enjoy kinds of charming products that grow in the forest. I shall also see many
clear strains of
excellent recluses of
creature,
what
I shall not do
the forest.
the slightest injury to any and towns ?
need be said then of those that dwell in villages
;;:
Leading a retired life and devoting myself to contemplation, I shall live upon ripe and unripe fruits and gratify the Pitris and the deities with Observing offerings of wild fruits and spring water and grateful hymns.
way
in this
calmly awaiting the dissolution of the
vow
of
pass my days, alone and observing my body. Or, living head shaved clean, I shall derive my
the austere regulations of a forest taciturnity, with
my
life, I shall
sustenance by begging each day of only one tree.f Smearing my body with ashes, and availing of the shelter of abandoned houses, or lying at the foot of trees, I shall live, casting off all
things dear or hateful.
Without indulg-
and regarding censure and applause, hope and affiction, ing and prevailing over every couple of opposites, I shall live casting equally, Without conversing with anybody, I shall off all the things of the world of a form and deaf idiot, while living in contentblind assume the outward in grief or joy,
!
ment and deriving happiness from
my own
soul.
Without doing the
least
injury to the four kinds of movable and immovable creatures, I shall behave equally towards all creatures whether mindful of their duties or following
only the dicatates of the senses.
any one, nor shall I my Kestraining always be of cheerWithout asking anybody about the way, proceeding along any ful face. route that I may happen to meet with, I shall go on, without taking note of the country or the point of the compass to which or towards which I
frown at anybody.
may
go.
Regardless of whither I
Divesting myself :
The sense
I shall
of desire is
that
not jeer at
senses, I shall
all
may
proceed, I shall not look behind.
and wrath, and turning
when
my
gaze inwards, I shall
not wrong the denizens of even the wronging men of the world. T. t There is a class of recluses who support life by gathering the fallen fruits of trees. Taking the tree for a living person, they walk under its shade and beg of it its fruits. Those fruits that fall down on such occasion* ara regarded as the alms granted by the tree to its mendicant
woods, there
guest
.
T.
is little
chance
of
I will
my
SANTI PAKVA
15
Nature always walks ahead ; go on, casting off pride of soul and body.* be somehow will accomplished. I shall not thiuk of hence, food and drink the in way of such a life. If pure food those pairs of opposites that stand in even a small measure be not obtainable in the first house (to which I
may
go
even such a round,
When
craving.
by going to other houses. If I fail to procure it by shall proceed to seven houses in succession and fill my
I shall get it
),
I
the smoke
houses
of
will
cease, their hearth-fires having
been extinguished, when husking rods will be kept aside, and will have taken their food, when mendicants and guests
all
the inmates
will
cease to
my wander, I shall select a moment alms at two, three, or five houses at the most. the Earth, after breaking the bonds of desire. Preserving equability in success and failure, I shall earn great ascetic merit. I shall behave neither for
round
of
mendicancy and solicit I shall wander ever the
I shall not like one that is fond of life nor like one that is about to die. manifest any liking for life or dislike for death. If one strikes off one arm of mine and another smears the other arm with sandal-paste, I shall not
one or good to the other. Discarding all those acts conducive to prosperity that one can do in life, the only acts I shall perform will be to open and shut my eyes and take as much food and drink as will evil to the
wish
life. Without ever being attached to action, and always of the senses, I shall give up all desires and functions the restraining Freed from all attachments and tearing all impurities. of soul the purify I free as the wind. live shall and ties, Living in such freeoff all bonds
barely keep up
dom from
affections, everlasting
contentment will be mine.
Though
desire,
A certain class of men, from ignorance, committed great sins and acts maintain their wives, both here, inauspicious auspicious doing bound in all to them of cause and effect.! relations and kinsmen, childran, I have,
When
!
the period of their
life
runs out, casting
off
their weakened bodies,
they take upon themselves all the effects of their sinful acts, for none but the actor is burdened with the consequences of his acts..| Even thus,
endued with actions, creatures come into this wheel
of life
that
is
conti-
nually turning like the wheel of a car, and even thus, coming thither, they meet with their fellow-creatures. He, however, who abandons the worldly
course of
life,
and which
which
is
is afflicted
really a fleeting illusion although it looks eternal, by birth, death, decrepitude, disease, and pain, is
sure to obtain happiness.
When,
again,
the very gods
* I follow Nilakantha's gloss in rendering the
second
fall
line.
down from T.
man depend upon
the acts of a previous life. Wives, children, and kinsmen, therefore, as agents of happiness or the reverse, depend upon one's past acts. They are effects of pre-existing causes. Then again, they may be causes of effects to be manifested in the next life, for their acts also are supposed to affect the next life of him to f All the possessisons of a
whom I
acts.
they belong. T. whom he acts do not take the consequences i.e., they for T.
of bis
MAHABHAKATA
If,
of eminence who, heaven and great Rishis from their respective positions would wish to have and effects of causes ) ( that is acquainted with truths even heavenly prosperity ?* Insignificant kings, having performed diverse known by the means of acts relating to the diverse means of king-craft (
some contrivance. Reflectthis nectar of wisdom hath come to me. ing on these circumstances, I desire to get a permanent, eternal, and unchangeable attained it, Having Always (conducting myself) with such wisdom and myself)
conciliation, gift, &c.
)
often slay a king through
1
place (for to that fearless path of life, acting in this way, I shall, by betaking myself to is that frame birth, death, decrepitude, subject terminate this physical 1
'
disease, and pain.
SECTION X king, has become blind to 'Thy understanding, said, and foolish a of that unintelligent reciter of the Veda in the truth, like consequence of his repeated recitation of those scriptures. If censuring the
Bhimasena
bull of Bharata's duties of kings thou wouldst lead a life of idleness, then, race, this destruction of the Dhartarashtras was perfectly uncalled for !
Are forgiveness and compassion and pity and abstention from injury not to be found in anybody walking along the path of Kshatriya duties ? If we knew that this was thy intention, we would then have never taken up arms
We would then have lived by mendicancy and slain a single creature This terrible battle between the rulers of till the destruction of this body the Earth would also have never taken place The learned have said this all !
!
!
that
we
see is food for the strong.
Indeed, this mobile and immobile world
our object of enjoyment for the person that is strong. Wise men acquainted with Kshatriya duties have declared that they who stand in the way
is
the person taking the sovereignty of the Earth, should be slain. Guilty of that fault, those that stood as enemies of our kingdom have all been
of
Yudhishtbira, righteously govern this by us. Having slain them, This our act ( in refusing the kingdom ) is like that of person who having dug a well stops in his work before obtaining water and comes up
slain
Earth
!
smutted with mire. Or, this our act is like that of a person who having climbed up a tall tree and taken honey therefrom meets with death before tasting it. Or, it is like that of a person who having set out on long way
comes back
in despair
without having reached his destination,
Or,
it is
like that person who having slain all his foes, O thou of Kuru's race, at last falls by his own hand. Or, it is like that of a person afflicted with hunger, who having obtained food, refuses to take it, or of a person under the influence of desire, who having obtained a woman reciprocating his of a
meet with
passion, refuses to
O
Bharata, because,
ing, in *
consequence
Bhagtna
is
king,
her.
we
We
have become objects
of
censure,
follow thee that art of feeble understand-
of thyself being
our eldest brother
!
We
are possessed
explained by Nilakantha as swargaiswaryyena.T.
SA.NTI PA.BVA
17
mighty arms we ar* accomplished in knowledge and endued with Yet we are obedient to the words of a eunuch as if we were great energy, of
;
entirely helpleee people see us so, of
We
!
are the refuge of all helpless persons, Yet, when not say that in respect of the acquisition
why would they
we are entirely powerless ? Reflect on tbig that I say down that; (a life of) Eenunciation should be adopted, only
our objects
hag been laid
!
It
in
by kings overcome with decrepitude or defeated by foes wisdom, therefore, do not applaud Renunciation as the duty of a Kshatriya, On the other hand, they that are of clear sight think that the
times
Men
of distress,
!
of
that course of
by a Kshatriya ) involves even the loss of How can those that have sprung from that order, that are devoted virtue. to the practices of that order, and that have refuge in them, censure those adoption
of
life
(
if those duties be censurable, then why should not the be is censured It ?* those are reft of Ordainer that only Supreme persons in and infidels that and are that wealth have faith, prosperity promulgated
duties
Indeed,
?
this precept of the
Vedas (about the propriety
of a
Kshatriya's adoption of it is never proper
a life of Renunciation) as the truth. In reality, however,
He who is competent to support life by prowess, who can support himself by his own exertions, does not live, but really falls away from his duty, by the hypooritial externals of a life of RenunciaThat man only is capable of leading a solitary life of happiness in tion. who is unable to support sons and grandsons and the deities and woods the for a Kshatriya to do so.
he
Rishis and guests and Pitris. As the deer and boars and birds (though they lead a forest life) cannot attain to heaven, even so those Kshatriyas that
heaven by leading only a forest by other ways. If, king, anybody were to obtain success from Denunciation, then mountains and trees These latter are always seen to lead lives of would surely obtain it are not bereft of prowess cannot attain life.
They should acquire
to
religious merit
I
Renunciation. They do not injure any one. They are, again, always aloof from a life of worldiness and are all Brahmacharins. If it be the truth that a person's success depends upon his own lot in life and not upon that of others, then (as a person born in the Kshatriya order) thou shouldet betake thyself to action. He that is reft of action can never have success. If
they that fill only their own stomachs could attain to success, then all aquatic creatures would obtain it, for these have none else to support save Behold, the world moves on, with every creature on it their own selves.
employed in acts proper to self to action.
The man
its
nature
1
reft of action
Therefore, one should betake him-
can never obtain success.'
"
SECTION XI "Arjuna said,
'In this
connection an old history
discourse between certain ascetics and Sakra, *
sure.
T.
He
is cited, viz.,
the
bull of Bharata's race
i
is, that as the Ordainer cannot be censured, therefore, has ordained for the Kshatriyae cannot be deserving of
The senses
that which
O
MAHABHARATA
ig
A
Brahmana youth
certain well-born
hirsute honours of manhood,
of
little
abandoning their
understanding, without the homes, came to the woods
of be virtue, those Regarding that to youths^ as Brahmacharin^ having abundant resources became desirous of living It so happened that Indra became sires. and brothers their abandoned the form of a golden bird, the holy compassionate towards them. Assuming done by persons that eat the Sakra addressed them, saying, That which is acts that men can achieve.* of difficult most the of a Sacrifice is
a forest
for leading
remnants Such an act
life.
lives of such men are worthy of highly meritorious. The of life, those men, devoted to every praise. Having attained the object Hearing these words, the Rishis said, Lo, virtue obtain the highest end remnants of Sacrifices this bird applauds those that subsist upon the is
1
!
He I
informs us
The bird then said, live upon such remnants Ye are stationed with mire and very impure Ye are not persons subsisting upon the Ye are wicked
of it, for
we
do not applaud you
Living upon
remnants
offals,
!
of Sacrifice
Tell us,
great faith
I
1
"The Rishis blessed
!
I
1
We
regard this our course of life to be highly Thy words inspire us with bird, what is for our good
said,
O
I
1
"The bird
said,
If
you do not refuse
me your
faith by arraying youryou words that are true
selves against your better selves, then I shall tell
and beneficial
1
''The Rishis different paths are
also to obey thy
"The bird
We
said, all
known
commands.
shall
to thee
listen 1
O
Instruct us
to
thou
now
thy words, of
sire, for
righteous soul,
we
the
desire
I
Among quadrupeds the cow
said,
O
is
the foremost.
Of
metals, gold is the foremost. Of words, mantras and of bipeds, Brahmanas, are the foremost. These mantras regulate all the rites of a Brahmana's i
beginning with those appertaining to birth and the period after it; and ending with those appertaining to death and the crematorium. These Vedic rites are his heaven, path, and foremost of sacrifices. If it were life,
otherwise,
how could
I find
the acts
(of
persons in quest
of
heaven) become
successful through mantras ? He who, in this world, adores his soul, firmly regarding it to be a deity of a particular kind, obtains success consi stent
*
with the nature
The meaning
is
of
that particular deity t
that they
who perform
The seasons measured
sacrifice
and partake of the
sacrificial food after offering it unto gods and guests, acquire such religious merit that the like of it cannot be acquired by other men. Sacrifice, there-
the highest act in life and the most meritorious that man can do.-T. The iti after vadi is really cti, the absence of sandhi in the proper form itArsha. Literally rendered, the line becomes, "According to the manner in which the person of firm conviction approaches the Soul, is the success that he gets here. As the Srutis declare, if one firmly regards himself to be Siva, the success one attains here and hereafter is after the fcind of that deity. T,
fore, is t
SANTI PAKVA
1$
by half the months lead to the Sun, the Moon, or the Stars.* These three kinds of success, depending upon action are desired by every creature. The domestic mode of life is very superior and sacred and is called the field (for the cultivation) of success. By what path do those men go that censure wealth, they incur sin. And since those men of little understanding live by abandoning the eternal paths of the gods, the paths of the Rishis, and the paths of Brahma, there-
Of
action?
fore,
little
understanding and deprived
they attain to paths disapproved
nce in the mantras which says,
sented by gifts of valuable things
Ye
by the SrutisJ There is an ordinaperform the sacrifice repre-
sacrificer, I will give
!
ted by sons, animals, and heaven
ordiance
of
!
of
To
thee the happiness represen-
live, therefore, in
said to be the highest asceticism of the
accordance with
ascetics.
Therefore, ye should perform such sacrifices and such penances in the shape of gifts The due performance of these eternal duties, viz., the worship of the gods, the study of the Vedas, and the gratification of the Pitris, as also regardful is
!
services unto the preceptors
these are called the austerest of penances. such The gods, by performing exceedingly difficult penances, have obtained the highest glory and power. I, therefore, tell you to bear the very heavy
burthen
of domesticity! Without doubt, penances are the things and are the root of all creatures. Asceticism, howto be obtained by leading a life of domesticity, upon which depends
foremost ever, is
of
the duties
of all
everything. They that eat the remnants of feasts after duly apportioning the food morning and evening among kinsmen, attain to ends that are }
exceedingly difficult of attainment. They are called eaters of the remnants of feasts who eat after having served guests and gods and Rishis and kins* Therefore, those persons
men.
that are observant of their
own
duties,
vows and are truthful in speech, become objects of the world, with their own faith exceedingly strengthened.
that practise excellent great respect in
Free from pride, those achievers of the most difficult feats attain to heaven and live for unending time in the regions of Sakra "Arjuna continued, 'Those ascetics then, hearing these words that were beneficial and fraught with righteousness, abandoned the religion of Eenunoiathion, saying, There is nothing init, and betook themselves to thou that are conversant with rightea life of domesticity. Therefore, ousness, calling to thy aid that eternal wisdom, rule the wide world, monarch, that is now destitute of foes '
!
!
*
The brevity of such passages is the chief obstacle to their clear comprehension. Fortunately the allusions are very plain. What is meant by it is that those who die during the lighted fortnights of the summer Those that die during the dark solistice attain to solar regions of bliss. fortnights of the winter solstice, attain to lunar regions. These last have to return after passing their alloted periods of enjoyment and happiness. While those that are freed from attachments, whatever the time of their Death, go to Steller regions which are equal to that of Brahma. T. t i.e., without attaining to the companionship of the gods and Pitris, and without obtaining Brahma, they eink in the scale of being and become worm e and vermine. T,
SfeOTION XII chastiser of of Arjuna, Vaisampayana said, 'Hearing these words in speech and broad-chest, temperate foes, Nakula of mighty arms and that of resembled then colour whose with face possessed of great wisdom,
foremost of all righteous persons, and spoke copper, looked at the king, that these words, besieging his brother's heart ( with reason ). "Nakula said, 'The very gods had established their fires in the region called VisaWia-yupa.
Know,
king, that the
therefore,
The
Pitris, that
lives of even
disbelievers, observing the ordinances
all
gods themselves
support (by rain) the (of the Creator as
depend upon the
fruits of action !*
declared in the Vedas), are, king, engaged in aotion.f Know them for downright atheists that reject the declarations of the Vedas (which inculcate action).
The person that
is
learned in the Vedas, by following their
O Bharata, to the highest region of heaven by the way of the deities J This (domestic mode of life again) has been said by all persons acquainted with Vedic truths to be superior to all
declarations in
all
his acts, attains,
the (other) modes of
life
I
Knowing
O
this,
king, that the person
who
in
sacrifices gives away his righteously acquired wealth unto those Brahmanas that are well conversant with the Vedas, and restrains bis soul, is,
monarch, regarded as the true Kenouncer
!
He, however, who, disregard-
domesticity that is) the source of much happiness, jumps to ing monarch, is a the next mode of life, that renouncer of his own self,|| (a life of
ronouncer labouring under the quality of darkness. That man who is homeless, who roves over the world (in his mendicant rounds) who has the foot of a tree for his shelter,
for himself,
who
observes the
and seeks to restrain
all
vow
of taciturnity,
never cooks
the functions of his senses,
Partha, a renounoer in the observance of the
vow
of
mendicancy. $
is,
That
joy, and especially deceitfulnese, time of his in the the Vedao, is a renouncer in the study always employs of vow of the obervance mendicancy .^T The four different modes of life were at one time weighed in the balance, The wise have said, king, thai) when domesticity was placed on one soale, it required the three others to
Brahmana who,
disregarding wrath and
be placed on the other for balancing *
t J
it.
Beholding the result
of this exatui-
The sense is that the gods themselves have become so by action. T. The first word is compounded of an and astika. T. Dava-yana is the Tana or way along which the deities have gone,
the strict observance of the Vedio rites. T. Renouncer of his own self, because he dries up his very body by denying himself food. T. Such a person also is not a true Kenouncer. For a Kehatriya, again, suoh a mode of life would be sinful. T. IT Nilakantha thinks that the object o this verge is to show that even such a life properly appertains to a Brahmana and not to a Kshatriya. Therefore, if Yudhishthira would, without reigning, live quietly in the kingdom governed by gome brother of his, he would then be equally Binn-
viz. t
|j
ing,
T.
SANTI PAKVA
2i
Bharata, that domesticity nation by soales, Partha, and seeing further, alone contained both heaven and pleasure, that became the way of the great Rishis and the refuge of all persons conversant with the ways of the world. bull of
He, therefore,
Bharata's race,
who
betakes to this
mode
of life,
duty and abandoning all desire for fruit, is a real thinking man of clouded understanding who goes to the that Renouncer, and not A person, again, who woods, abandoning home and its surroundings. under the hypocritical garb of righteousness, fails to forget his desires (even while living in the woods), is bound by the grim King of death with it
to be
his deadly fetters
his
round the neck.
to be unproductive
are said
Those acts that are done from vanity Those acts, on the other hand, O
of fruit.
monarch, that are done from a
spirit of renunciation,
always bear abundant
Tranquillity, self-restraint, fortitude, truth, purity, simplicity, and righteousness, these are always regarded as virtues recommended by the Rishis. In domesticity, it is said, are acts
fruits.*
sacrifices, perseverance,
intended for Pitris, gods, guests. In this mode of life alone, O monarch, are the threefold aims to be attained.! The renouncer that rigidly adheres to this
mode
of life, in
which one is free to do all The sinless Lord
ruin either here or hereafter.
acts,
has not to encounter
of all creatures, of righte-
ous soul, created creatures with the intention that they would adore him by sacrifices with profuse presents. Creepers and trees and deciduous herbs, and animals that are clean, and clarified butter, were created as ingredients of sacrifice.
For one
in the observance
of
domesticity the per-
with impediments. For this, that mode of be to said exceedingly difficult and unattainable. Those life has been in observance of the domestic mode of life, who, the persons, therefore, possessed of wealth and corn and animals, do not perform sacrifices, earn,
formance
of sacrifice is fraught
monarch, eternal sin. Amongst Rishis, there are some that regard the study of the Vedas to be a sacrifice and some that regard contemplation to ba a great sacrifice which they perform in their minds. The very gods, monarch, covet the companionship of a regenerate person like this, who :
consequence of his treading along such a way which consists in the oonoentrntion of the mind, has become equal to Brahma. By refusing to spend in Sacrifice the diverse kinds of wealth that thou hast taken from
in
I have never seen, O thy foes, thou art only displaying thy want of faith monarch, a king in the observance of a life of domesticity renouncing his wealth in any other way except in the Rajasuya, the Atwamedha, and Like Sakra, the chief of the celestials, other kinds of Sacrifice sire, !
!
Brabmanas That whose heedlessness the subjects are plunged by robbers, and
perform those other king, through
sacrifices that
are praised by the
I
* Acts done from vanity, i.e., with the prideful consciousness of one being himself the actor and the arranger of everything. Acts done from a T. spirit of renunciation, i.e., without hope of reaping their fruits. T
The threefold aims,
i.e tl
Eeligion, Pleasure, and Profit.-!,
MAEABfiARATA
22
to govern, does not offer protection to those whom he is called upon without of Kali. away steeds, giving If, is said to be the very embodiment with adorned and trappings, and elephants and female slaves, and
who
kine,
and populous regions, and fields, and houses, unto Brahmanas, we towards retire into the woods with hearts not harbouring friendly feeling monarch, such Kalis of the kingly order! kinsmen, even we shall be, that do not practise charity and give order the of kingly Those members
villages,
protection (to others), incur sin.
Woe
is
their portion
hereafter and not
and the rites in without performing great honour of thy deceased ancestors, and if, without bathing in sacred waters, thou betakest thyself to a wandering life, thou shalt then meet with destruction like a small cloud separated from a mass and dashed by the winds
bliss
If,
!
sacrifices
lord,
1
from both worlds and have to take thy birth in A order/" person becomes a true renouncer by casting off the Pisacha external attachment, and not simply by abandoning home every internal and A Brahmana that lives in the observance of for dwelling in the woods. shalt then
Thou
fall off
these ordinances in which there are no impediments, does not fall this or the other world. Observant of the duties of one's own order,
off
from
duties
respected by the ancients and practised by the best of men, who is there, O Partha, that would grieve, O king, for having in a trice slain in battle his foes that Swelled with prosperity, like Sakra slaying the forces of the
observance
of Kshatriya duties subjugated the and world by the thy prowess, having made presents unto persons conversant with the Vedas, thou canst, monarch, go to regions higher " It behoves thee not, than heaven Partha, to indulge in grief !'
Daityas
?
in the
Having
aid of
!
SECTION XIII "Sabadeva
said,
'By casting
of
success
happiness which are his Btill
let
is
external objects only,
Bharata,
casting off even mental attachments, doubtful. f Let that religious merit and that
one does not attain to success. the attainment
off all
who has
By
cast off external objects but
internally covets them, be the portion of our foes
1
On
whose mind
the other hand,
that religious merit and that happiness which are his who governs the off all internal attachments also, be the portion of our
Earth, having oast friends self
;
1
The word mama (mine), consisting
while the opposite word na-mama
letters, is eternal
Brdhma.\
Brahma and
(
two letters, is Death's not mine ), consisting of three of
death,
king, entering invisibly
* Antarala is thus explained by Nilakantha. TheBurdwan translators have quietly dropped it. T. t Sariram is contra-distinguished from Valiyam. The first is explained as appertaining to or encased in Sarira, i.e., the mind. T. J What Sahadeva wishes to say is that everything that proceeds from selfishness is productive of death, while everything proceeding from an opposite frame of mind leads to Brahma or immortality. T.
3ANTI PABVA into every eoul, without doubfi, cause
Bharata, that
38
creatures to act.
If this being, called Soul, be not ever subject to destruction, then by
is
all
destroying the bodies of creatures one cannot be guilty of slaughter. If, on the other hand, the soul and the body of a being are born or destroyed together, so that when the body is destroyed the soul also is destroyed, (prescribed in the scriptures) of rites and acts would be futile. Therefore, driving away all doubts about the immortality of the eoul, the
then the
man
way
should adept that path which has been trodden by the old and older times, The life of that king is certainly fruitless
of intelligence
righteous of
who having
acquired the entire Earth with her mobile and immobile enjoy her. As regards the man again who lives in the forest upon wild fruits and roots, but whose attachment to things of the Earth has not ceased, such a one, king, lives within the jaws of Death, creatures, does not
Bharata, the hearts and the outward forms of be but manifestations of thy own They that look upon Behold,
I
all
creatures to
all
creatures as
selves escape from the great fear (of destruction).* Ihou art my my protector, thou art my brother, and thou art my senior
their
own
sire,
thou art
and preceptor! It behoveth thee, therefore, to forgive these incoherent True or false, this that utterances in sorrow of a woe-stricken person I
has been uttered by me,
lord of
Earth has been uttered from a due regard }
best of Bharatas, that I entertain
for thee,
I"
SECTION XIV Vaisampayana
said,
'When Kunti's son king Yudhishthira the
speechless after listening to his brothers
remained
who were
just
telling these
truths of the Vedas, that foremost of women, viz., Draupadi, of large eyes and great beauty, and noble descent, monarch, said these words unto that bull so
many
among
kings seated in the midst of his brothers that resembled and like the leader of an elephantine herd in the
lions and tigers,
Ever expectant of loving regards from all from especially Yudhishthira, she was always treated and affection with indulgence by the king. Conversant with duties and
midst
of a
herd
of
elephants.
her husbands but
observant of them in practice, that lady of large hips, casting her eyes on her lord, desired his attention in shooting and sweet words and said as follows.
''Draupadi said,
-'These thy brothers,
O
Partha, are crying and dry-
ing their palates like chatakas but thou dost not gladden them monarch, gladden these thy brothers, that resemble infuriate elephants (in prowess), with proper words, these heroes that have always drunk of the cup of !
king, while living
by the side of the Dwaita lake, didst thou say unto these thy brothers then residing with thee, and suffering
misery
*
!
Why,
The msaning entirely depends upon the word Swabhavam, manifes-
tation of
self.
In the second
line, if
Vrittam be read for BJiutam the sense
would remain unaltered. K.P. Singha has translated this verse wrongly.
T.
MAE A BHARATA
24
wind and aun even these words, vie., Bushing to battle we will slay Duryodhana and enjoy the Earth that Depriving great car-warriors of their is capable of granting every wish ? and cars and slaying huge elephants, strewing the field of battle with the and horsemen and heroes, ye chastisers of foes, ye bodies of car-warriors kinds with presents in profusion will perform great sacrifices of diverse
from cold
afld
from desire
of victory,
!
All these sufferings,
due to a
life of
exile in
the woods, will then end in
10
foremost of all practicers of virtue, having thyself said these happiness hero, dost thou depress our hearts words unto thy brothers then, why, A eunuch can never have wealth. never can A eunuch now ? enjoy in no a mire be fish can there A children even as ( destitute of water ) can of chastisement never shine. A Kshatriya Kahatriya without the rod 1
chastisement can never enjoy the Earth. The subjects of chastisement can never have happiness
without the rod
of
of a kin-g that is
without the rod
!
the Vedas, penances, these Friendship and not of a king, of a Brahmana best of kings duties the constitute the and never the honest, wicked, cherishing Restraining retreating from for all creatures, charity,
study
of
I
battle,
these are the highest duties of kings
!
He
is
said to be conversant
with duties in whom are forgiveness and wrath, giving and taking, terrors It was not by study, or and fearlessness, and chastisement and reward hast the that thou Earth That force of or acquired mendicancy, gift, thee to burst with all its O hero, ready upon the enemy, might, abounding !
I
with elephants and horse and cars, strong with three kinds of strength,* protected by Drona and Kama and Aswatthaman and Kripa, has been hero It is for this that I ask thee to enjoy (Formerly), O puissant one, thou hadst, O monarch, swayed with might,! the region called Jambu, O tiger among men, abounding with ruler of men, swayed with Thou hadst also, populous districts might defeated and slain by thee,
the Earth
!
!
!
Kraunchadwipa situate on the west of the great unto Meru and equal Jambu-dwipa itself Thou hadst swayed with might, king, that other region called Sakadwipa on the east of the great Meru that other region called
!
The region called Bhadraswa, on the and equal to Krauncha-dwipa itself north of the great Meru and equal to Sakadwipa was also swayed by thee, O tiger among men Thou hadst even penetrated the ocean and swayed with might other regions, too, O hero, and the very islands begirt by the J
!
sea and containing
many populous
provinces
ed such immeasurable feats, and
adorations of the Brahmanae,
how
Having, Bharata, achievhaving obtained ( through them ) the
is
it
Seeing these brothers of thine before thee,
!
that thy eoul
O
not gratified
is
?
Bharata, -these heroes swell*
-The
three kinds of angas referred to, as explained by Nilakantha the strength that depends on the master, (2) that depending on good counsels, and (3) that depending on the perseverance and the courage of the men themselves. The Burdwan translators have mistranslated the expression, while K.P. Singha has, as usual, quietly it. T.
are
(1)
dropped
t Literally,
"crushed with the rod
of
chastisement."
T.
SANTI PAKVA
25
ing with might and resembling bulls or infuriate elephants (in prowess), why dost thou not address them in delightful words ? All of you are like All of you are compeyou are capable of resisting foes If only one of you had become my husband, tent to scorch your enemies What need I say my happiness would even then have been very great celestials
All of
!
I
!
I
then,
tiger
among men, when
all of
you, numbering
five,
are
my
husbands
(and look after me) like the five senses inspiring the physical frame
words
my
of
who
mother-in-law
fore-sight, cannot
be untrue
1
of great
is
?
The
knowledge and great
possessed Addressing me, she said,
Panchala, Yudhishthira will ever keep you in happiness,
princess of excellent lady
1
Having slain many thousands of kings possessed of active prowess, I see, monarch, that through thy folly thou art about to make that feat futile They whose eldest brother becomes mad, have all to follow him in madness. Through thy madnsss, king, all the Pandavas are about to become mad. these If, monarch, thy brothers were in their senses, they would then have immured thee with all unbelievers (in a prison) and taken upon themselves the government of the Earth That person who from dullness of 1
!
this way never succeeds in winning prosperity. The man that treads along the path of madness should be subjected to medical treatment by the aid of incense and collyrium, of drugs applied through the best of the Bharatas, I am the worst of nose, and of other medicines.
intellect acts in
all
my
sex, since
children
I desire to live
on even though I
am
bereaved
of
my
Thou shouldst not disregard the words spoken by me and by
!
these brothers of thine that are endeavouring thus (to dissuade thee from Indeed, abandoning the whole Earth, thou art inviting thy purpose) !
Thou shinest now, adversity and danger to come upon thee monarch, even as those two best of kings, viz., Mandhatri and Amvarisha, regarded 1
former days Protecting thy subjects the Earth with her mountains and forests and goddess righteously, govern
by
all
the lords of Earth, did in
islands.
Do
sacrifices
!
objects of
1
Adore the gods in diverse not, king, become cheerless! Make gifts of wealth and clothes and other Fight thy foes " best of kings !' enjoyment unto tbe Brahmanas, 1
SECTION XV Vaisampayana said, "Hearing these words of Yajnasena's daughter, Arjuna once more spoke, showing proper regard for his mighty-armed eldest brother of unfading glory. "Arjuna Said, 'The
man armed with the rod of chastisement governs The rod of chastisement is awake when all them. and protects subjects For this, the wise have characterised the rod of chastiseelse is asleep. all
The rod
chastisement protects For this, the rod of king Righteousness and Profit. It protects also, chastisement is identified with the triple objects of life. Corn and wealth
ment
to be Eighteousness
itself.
of
!
are both protected by the rod of chastisement.
Knowing
this,
thou that
MAHABHABATA
86
of chastisement and observe the art possessed of learning, take up the'rod men desist from sin through fear of sinful class One course of the world !
rod of chastisement in the king's hands. Another class desist from and yet another from fear of the similar acts through fear of Yama's rod,
of the
persons desist from sinful acts through fear king, in this world, whose course is such, everything of society. Thus, There is a class of persons who is dependent on the rod of chastisement from devouring one another. chastisement rod of the are restrained by only next world.
Another class
of
1
the rod of chastisement did not protect people, they would have sunk in the darkness of hell. The rod of chastisement (danda) has been so named If
and punishes the wicked. by the wise because it restrains the ungovernable The chastisement of Brahmanas should be by word of mouth ; of Kshatriyas, by giving
them only that much
of
food as would suffice for the support
Vaisyas, by the imposition of fines and forfeitures of property, ; there is no punishment.* For keeping men awake (to Sudras while for for the protection of property, ordinances, and king, have their duties ) of under name the chastisement (or punitive been established in the world, where Chastisement, of dark complexion and red eyes, legislation). Thither of
of life
stands in an attitude of readiness ( to grapple with every offender ) and the king is of righteous vision, the subjects never forget themselves, The Brahmacharin and the house-holder, the recluse in the forest and the in their respective ways through fear of religious mendicant, all these walk without any fear, chastisement alone. He that is king, never performs a sacrifice, He that is without fear never giveth away. The man that is
without any fear never desires to adhere to any engagement or compact. Without piercing the vitals of others, without achieving the most difficult feats, and without slaying creatures like a fisherman (slaying fish), no person can obtain great prosperity.! Without slaughter, no man has been able to achieve fame in this world or acquire wealth or subjecs. Indra himself, by the slaughter of Vritra, became the great Indra. Those amongst the godg that are given to slaughtering others are adored much more by men. Rudra, Skanda, Sakra, Agni, Varuna, are all slaughtererers. Kala and
Mrityu and Vayu and Kuvera and Surya, the Vasus, the Maruts, the
O Bharata, are all slaughters. Humbled by bend to those gods, but not to Brahman or Dhatri or Pushan at any time. Only a few men that are noble of disposition
Saddhyas, and the Yiswedevas, their prowess, all people
*
Censure is the only punishment for a Brabmana offender. A Kshatriya may be punished by taking away all his property, but care should be taken to give him food sufficient for maintaining life. A Vaisya should be punished by forfeiture of possessions. There is practically no punishment for a Sudra, for being unable to possess wealth, dispossession of wealth cannot be a punishment in his case ; again, service being his duty, the imposition of labour on him cannot be a punishment. For all T. that, hard work may be imposed upon him. t A fisherman who would not slay fish would go without food. T.
BANM PABVA adore in
27
their acts those among the gods that are equally disposed creatures and that are self-restrained and peaceful. I do not behold the creature in this world that supports life without doing any act
towards
all
all
Animals
of injury
toothers.
weaker.
The mongoose devours mice
live
upon animals, the stronger upon the
; the cat devours the mongoose ; the the dog again is devoured by the spotted leopard. things again are devoured by the Destroyer when he comes
dog devours the cat
;
Behold, all This mobile and immobile universe
been ordained by the gods. The stupefied at it. It behoveth tbee, art
by birth
!
!
is
man
food for living creatures. of
knowledge, therefore,
This has is
never
become that which thou restraining wrath and joy, take
great king, to
Foolish (Kshatriyas) alone,
The very ascetics cannot support their lives without In water, on earth, and fruits, there are innumerable creatures. It is not true that one does not slaughter them. What higher duty is there than supporting one's life ?* There are many creatures that are so minute that their existence can only be inferred. With the falling refuge in the woods.
killing creatures.
of the
eyelids alone, they are destroyed. There are men who subduing wrath and pride betake themselves to ascetic courses of life and leaving Arrived there, those men may be villages and towns repair to the woods.
seen to be so stupefied as to adopt the domestic mode of life once more. may be seen, who (in the observance of domesticity) tilling the soil, uprooting herbs, cutting off trees and killing birds and animals, perform
Others
and
sacrifices
in this
at last
attain to heaven.
that the acts of
when the
all
O
son of Kunti, I have no doubt
creatures become crowned with
policy of chastisement is properly applied.
If
success only chastisement were
abolished from the world, creatures would soon be destroyed. Like fishes in the water, stronger animals prey on the weaker. This truth was for-
Brahman
viz., that chastisement, properly applied the Behold, very fires, when extinguished, blaze up in when blown This is due to the fear of force or chastiseagain, fright, ment. If there were no chastisement in the world distinguishing the good from the bad, then the whole world would have been enveloped in utter
merly spoken by
himself,
upholds creatures.
!
darkness and all things would have been confounded. Even they that are breakers of rules, that are atheists and scoffers of the Vedas, afflicted by chastisement, soon become disposed to observe rules and restrictions t this world is kept straight by chastisement. A person and righteous is scarce. Yielding to the fear of chastisenaturally pure ment, man becomes disposed to observe rules and restraints. Chastisement
Every one
in
was ordained by the Creator himself
for protecting Religion and Profit, for the four orders, and for making them righteous and chastisement could not inspire fear, then ravens and beasts of
the happiness of
modest.
If
all
prey would have eaten up *
all
other animals and
men and
the clarified butter
The sense is that if in supporting life one kills these creatures, he does not in any way commit sin. T. t Ehogya is explained by Nilakantha as Palanaya (maryyadaya).
MAHABHAEATA
28
intended for sacrifices. If chastisement did not uphold and protect, then milked a milch nobody would have studied the Vedas, nobody would have did not uphold If chastisement married.* have cow, and no maiden would
and protect, then ravage and confusion would have set in on every side, and all barriers would have been swept away, and the idea of property would have disappeared. If chastisement did not uphold and protect, annual sacrifices with large presents. If people could never duly perform and not did protect, no one, to whatever mode of life chastisement uphold duties of that mode as declared (in the the observe would he might belong, in acquiring knowledge.! Neinor nor asses, would, even if yoked mules, ther camels, nor oxen, nor horses, and prothereto, drag cars and carriages, if chastisement did not uphold
scriptures), and no one
tect.
would have succeeded
Upon chastisement depend
that chastisement
is
all
creatures.
the root of every thing.
The learned, therefore, say Upon chastisement rests the
Thither where desire, and upon it rests this world also. no no is well chastisement sin, deception, acd no applied, foe-destroying be not uplifted, the of chastisement rod If the wickedness, is to be seen. take away the first dog will lick the sacrificial butter. The crow also would
heaven that
men
that rod were not kept uplifted. Righteously or unkingdom hath now become ours. Our duty now is to abanMen that don grief. D3 fchou, therefore, enjoy it and perform sacrifices are fortunate, living with their dear wives ( and children ), eat good food, if (sacrificial) offering,
righteously, this
!
wear excellent clothes, and cheerfully acquire virtue. All our acts, without doubt, are dependent on wealth ; that wealth again is dependent on Behold, therefore, the importance of chastisement Duties have been declared for only the maintenance of the relations of the world. There are two things here, viz., abstention from injury and injury prompted
chastisement.
I
Of these two, that is superior by which righteousbe may acquired.! There is no act that is wholly meritorious, nor is that wholly wicked. Bight or wrong, in all acts, something of both any is seen. Subjecting animals to castration, their horns again are cut off.
by righteous motives. ness
They are then made to bear weights, are tethered, and chastised.
In this
* The meaning seems to be that the milch cow suffers herself to be milked, only through fear of chastisement, and maidens also marry, without practising free love, through fear of chastisement by the king, society, or Yama in the next world. T. t If this does not come up to the grossness of the doctrine spare the rod and ruin the child, it at least is plain that the fear of being regarded a dunce and a fool and incurring the ridicule or displeasure of the tutor and class-mates, induces one to acquire knowledge. T. I The illustration used by the commentator is that it is better to kill the tiger that has invaded the fold than remain quiet for fear of injuring that beast of prey and commit sin. For that slaughter there is merit, for if not slaughtered, the beast will slaughter the kine before the spectator's eyes and the latter would incur sin by passively witnessing the sight. At any rate, to be more general, it is better to injure, says Arjuna, from righteous motives than not to injure from fear of sin, T.
SANTI PARVA
2$
is unsubstantial and rotten with abuses and rendered painful. monarch, do thou practise the ancient customs of men, following the rules and analogies cited above Perform sacrifices, give alms, protect thy
world that
!
and practise righteousness Slay thy foes, Let no cheerlessness be thine, protect thy friends subjects,
Kunti, and while slaying king, son
1
I
foes
He
!
that does
that takes
up
Bharata, does not incur the slightest sin
it,
weapon and slays an armed
a
foe
does not incur the sin of killing a foetus, for it is provokes the wrath of the slayer. is
how then can one be
slain,
When
incapable of being slain.
The inner
the soul
by another
slain
As
?
house, even so a creature enters successive bodies. are
worn
out, a creature acquires
new forms.
truth regard this transformation to be death.
soul of
every
of
is
incapable being person enters a new Abandoning forms that a
People capable 1
He
!
advancing against him, the wrath of the advanc-
ing foe that
creature
of
of seeing
the
"
SECTION XVI Vaisampayana said, "After the conclusion Bhimasena of great wrath and energy, mustering these words unto his eldest brother Thou art,
of
Arjuna's
all his
speech,
patience, said
monarch, conversant We always wish to nothing unknown to thee imitate thy conduct, but, alas, we cannot do it I will not say anything I with
duties
all
!
There
is
!
!
1 will not say anything /Even this is what I had wished! Impelled, however, by great grief I am constrained to say something Listen to these words of mine, ruler of men the Through stupefaction of thy !
!
faculties, everything is endangered,
and weak
!
How
art conversant
is it
with
to be clouded, in
and ourselves are being made cheerless of the world, thou that
that thou that art the ruler
all
branches
consequence
of of
righteous and unrighteous paths of
knowledge, sufferest thy understanding The cheerlessness, like a coward 7 the world are known to thee There is !
nothing belonging either to the future or the present that is also unknown to thee, When such is the case, monarch, I will puissant one ruler of men, the reasons in favour of your assuming sovereignty. indicate, !
Listen to
me with
undivided attention
There are two kinds of diseases, physical and mental. Each springs from the other. None of them can be seen existing independently. Without doubt, mental diseases spring I
viz.,
from physical ones. Similarly physical diseases spring from mental ones. is the truth. He that indulgeth in regrets on account of past physical or mental woes, reapeth woe from woe and suffereth double woe. Cold,
This
heat,
and wind,
tence in
these three are the attributes harmony is the sign of health. If one
of
of
the body.* Their existhe three prevails over
the rest, remedies have been laid down. Cold is checked by heat, and heat is checked by cold. Goodness, passion, and darkness are the three *
Otherwise named Phlegm,
bile,
and wind.
T.
MAHABHABATA
30
these three in harmony is the If one of these prevails over the rest, remedies sign of (mental) health. have been prescribed. Grief is checked by joy, and joy is checked by grief.
The existence
attributes of the mind.
of
One, living in the present enjoyment of this, wishes to recollect his past woes. Another, living in the present suffering of woe, wishes to recollect his past bliss. Thou, however, wert never sad in grief or glad in bliss.*
Thou, ehouldst not, therefore, use thy memory for becoming sad during times of bliss, or glad during times of woe. It seems that Destiny is allpowerful. Or, if it be thy nature, in consequence of which thou art thus afflicted,
how
is it
that
it
does not behove thee to recollect the sight thou
sawest before, viz., the scantily-clad Krishna dragged, while in her season, before the assembly ?t Why does it not behove thee to recollect our expulsion from the ( Kuru ) city and our exile ( into the woods ) dressed in deer-
Why
hast thou forgotten the woes inflicted by Jatasura, the battle with Chitrasena, and the distress suffered at the hands of the Sindhu king ? Why hast thou forgotten the skins, as also our
great forests
living in the
kick received by the princess Draupadi from in
concealment
?
A
fierce battle,
O
Kichaka while we were
living
chastiser of foes, like that which thou
with Bhishma and Drona
hast fought
?
is
now
before thee, to be fought,
Indeed, that battle is now before thee in (however) with thy mind alone which there is no need of arrows, of friends, of relatives and kinsmen, but I
which
will
have to be fought with thy mind alone
life-breaths before conquering in this battle, then,
If thou givest up thy assuming another body, !
thou shalt have to fight these very foes again !} Therefore, fight that battle this very day, bull cf Bharata's race, disregarding the concerns of thy body, and aided by thy own acts, conquer and identify with thy mind's foe
If
!
thou canst not win that battle, what will be thy condition
?
On
*
The sense is that thou wert ever superior to joy and grief and never sufferedst thyself to be elated with joy or depressed with grief. T. t The argument seems to be this : if it is thy nature to call back thy woes even when happiness
is before thee, why dost thou not then recollect the insult to our wife ? The recollection of this insult will fill thee with wrath and convince thee that in slaying thy foes, those insulters of thy thou hast acted very properly. T. wife,
I The meaning is that in consequence of thy abandonment of prospeand kingdom and, therefore, of the means of effecting thy salvation by sacrifice and gifts and other acts of piety, thou shalt have to be re-born and to renew this mental battle with thy doubts. T. This is a difficult verse, and I am not sure that I have understood it correctly. Qantavyam is explained by Nilakantha as connected with paramavyaktarupasya. According to Nilakantba, this means that thou shouldst go to, i.e., conquer, and identify thyself with, the param or foe of that which )f unmanifest form, viz., the mind of course, this would mean that Yudhishthira should identify himself with his own soul, for it is the soul which is his foe and with which he is Such conquest and identibattling. fication implies the cessation of the battle and, hence, the attainment of
rity
;
tranquillity.
T.
SANTI PARVA
31
the other hand, by winning ifc, monarch, thou sbalt have attained the great end of life ^Applying thy intellect to this, and ascertaining the right and the wrong paths of creatures, follow thou the course adopted by thy sire before thee and govern properly thy kingdom. By good O !
luck,
king, the sinful
Duryodhana hath been
slain with
all his
By
followers.
good luck, thou too hast attained to the condition of Draupadi's locks.* Perform with due rites and profuse presents the horse-sacrifice. We are
thy servants,
son
of Pritha, as also
Vasudeva
of great
1
energy
"
I
SECTION XVII "Yudhishthira
said,
goods, the absence of affected by
'Discontent heedless attachment
tranquillity, might,
folly, vanity,
these sins,
to
and
earthly
anxiety,
Bhima, thou covest sovereignty Freed from desire, prevailing overjoy and grief and attaining to tranquillity, strive thou to be happy That peerless monarch who will govern this unbounded Earth, will have but one stomach Why dost thou then applaud this !
!
I
course
of life ?
One's desires,
being filled in a day, or in
bull of
gratification, cannot, indeed, be filled in
when
Bharata's race, are incapable
many months.
fed with fuel, blazeth forth
;
Desire, which
course of one's
when not
so fed,
it is
is
of
incapable
whole
life.
of
Eire,
extinguished.
Do
thou, therefore, extinguish with little food the fire in thy stomach when it appears. He that is bereft of wisdom seeks much food for his stomach.
Conquer thy stomach first. (Thou shalt then be able to conquer the Earth). The Earth being conquered, that which is for thy permanent good will then be won by thee Thou applaudest desires and enjoyments and prosperity. They, however, that have renounced all enjoyments and reduced !
their bodies by penances, attain to regions of beatitude. The acquisition and preservation of kingdom is attended with both righteousness and unrighteousness. The desire for them exists in thee. Free thyself, however, from thy great burthens, and adopt Renunciation. The tiger, for filling one stomach of his, slaughters many animals. Other animals
destitute of
strength and
moved by covetousness
live
upon the
If kings, accepting earthly possessions, practise Renunciation, they can never have contentment. Behold the loss of understanding that is noticeable in them
tiger's prey.t
!
* The condition of Draupadi's lock, i.e., thou hast been restored to the normal condition. Draupadi had kept her locks dishevelled since the day they had been seized by Dussasana. After the slaughter of the Kurus, those looks were bound up as before, or resorted to their normal condition. T.
t The Bengal tiger acts as a fisher to both animals and men. When the tiger goes on a fishing expedition, what it usually does is to catch large from shallow streams and throw them landwards far from the nshes^ water s edge. The poor beast is very often followed, unperceived, by the smaller carnivorous animals, and sometimes by bands of fishermen I have seen large fishes with the claw-marks of the tiger on them exposed for sale in a village market. T.
MAHABHARATA
32
As a matter of fact ,however, they who subsist on leaves of trees, or use two stones only or their teeth alone for husking their grain, or live upon water only or air alone, succeed in conquering hell.* That king who rules wide unbounded Earth, and that person who regards gold and pebbles the latter is said to have attained the object equally, amongst these two, Depending, therefore, upon that which is of his life and not the former. and hereafter, cease thou to act and here both of eternal joy the refuge and cease to bear attachment to them. wishes to thy hope with respect and desire enjoyment have never to grieve. Thou, They that have given up however, grievest for enjoyments.! Discarding desire and enjoyment, thou succeed in liberating thyself from false speech. I There are two wellthis
mayst
of the Pitris and the path of the gods. (for us), viz., the path the sacrifices P*>*-path, while they that are for by that go perform They the By penances, by Brahmacharyya, by god-path. salvation, go by
known paths
the Vedas), the great Rishis, casting off their bodies, proceeded Worldly enjoyments have to regions that are above the power of Death. been styled as bonds. They have also been called Action. Liberated from
study
(of
bonds and action), one attains to the highest end. (of old) by Janaka who was freed from the from desire and enjoyments, and observant of liberated of opposites, pairs runs thus :) My treasures are verse of Moksha. the religion (That If have I again the whole of Mithila were burnt nothing immense, yet of mine will be burnt As a person on the and reduced to ashes, nothing those two sins,
Mention
(viz.,
made
is
of a
verse sung
!
1
hill-top looketh
down upon men on the
on the top of the mansion that do not call for grief.
plain below, so he that has got up of knowledge, seeth people grieving for things
He, however, that is of foolish understanding, casting his eyes on visible things, really seeth and have to said is eyes understanding. The faculty called underthem, of because the so called knowledge and comprehension it gives standing is He who is acquainted with the of unknown and incomprehensible things. words of persons that are learned, that are of cleansed souls, and that have does not see this.
He who,
attained to a state of Brahma, succeeds in obtaining great honours.
one seeth creatures of infinite diversity to be
all
When
one and the same and
to
*
The sense seems to be that unless kings perform such penances they hell. Such penances, however, are impossible for them as as they are in the midst of luxuries. To accept wealth and not use it,
cannot escape
long therefore, is impracticable. t
i.e.
t
The
T.
Thou
art not liberated from desire.- T. falso speech, in this instance, consists in
professing one's self while enjoying wealth and power, i e. the hypocritical profession of Eenunciation in the midst of luxuries. As already said by Yudhishthira, such Renunciation is impracticable. T. I
to be really unattached
t
The path of the Pitris means the course of Vedic rites by which one attains to bliss hereafter. The path of the gods means the abandonment of religious rites for contemplation and pious conduct. T.
SANTI PARVA
88
be but diversified emanations from the
same essence, one is then said to Those who reach this high state of culture attain to that supreme and blissful end, and not they who are without knowledge, or they who are of little and narrow souls, or they who are bereft of have attained
Brahma*
understanding, or they who are without penances. Indeed, everything rests on the (cultivated) understanding !' "
SECTION XVIII Vaisampayana said, "When Yudhishthira, after saying these wordi, became silent, Arjuna, afflicted by that speech of the king, and burning with sorrow and grief, once more addressed his eldest 'People recite this old history,
brother, saying,
O
Bharata, about the discourse between the ruler of the Videhas and his queen. That history has reference to the words which the grief-stricken spouse of the ruler of the Videhas had said to her lord
when the
abandoning his kingdom, had resolved to lead mendicancy. Casting off wealth and children and wives and precious possessions of various kinds and the established path for acquiring religious merit and fire itself.f king Janaka shaved his head (and assumed the garb of a mendicant). His dear spouse beheld him deprived of wealth, installed in the observance of the vow of mendicancy, resolved to abstain from inflicting any kind of injury on others, free from of latter,
a life of
vanity every kind, and prepared to subsist upon a handful of barley fallen off from the stalk (and to be got by picking the grains from crevices in the field). Approaching her lord at a time when no one was with him, the queen, endued with great strength of mind, fearlessly and in wrath, told him these words Why hast thou adopted a life of mendicancy, abanfraught with reason doning thy kingdom full of wealth and corn ? A handful of fallen off barley cannot be proper for thee Thy resolution tallies not with thy acts.J since abandonding thy large kingdom thou covetest, king, a handful of With this handful of barley, grain king, shalt thou succeed in gratifying thy guests, gods, Rishis and Pitris ? This thy labour, therefore, is bootless Alas, abandoned by all these, viz., gods, guest and Pitris, thouleadest :
!
!
!
a life of
wandering mendicancy,
king, having cast
wert, before this, the supporter of thousands of
off all
action
1
Brahmanas versed
Thou in the
three Vedas and of many more besides How canst thou desire to beg of them thy own food today ? Abandoning thy blazing prosperity, thou cas1
* This truth has been expressed in various forms of language in various passages of the Mahabharata. The fact is, the unification of infinite variety and its identification with the Supreme Soul is attainment of Brahma. One, therefore, that has attained to Brahma ceases to regard himself as separate from the rest of the universe. Selfishness, the root of sin and injury, disappears from him. T.
t i.e., Sacrifices. I
T.
Literally, 'thy resolution is of one 1 T.
another kind
I
kind, while thy acts are of
MAHABHARATA
w
his food)! Thy mother hath today eyes around like a dog (for the and princess of Kosala, a thy spouse, been made sonless by thee,
teat thy
widow!
These helpless Kshatriyas,
merit, wait upon thee, placing
all
expectant cf fruit and religious on thee! By killing those
their hopes
shalt thou go, O king, especially when salhopes of theirs, to what regions on actions ?* Sinful as thou vation is doubtful and creatures are dependent this world nor the other, since thou wishest to live, art, thou hast neither wife ?t Why, indeed, dost thou lead a life of wedded having cast off thy from all actions, after having abandoned wandering mendicancy, abstaining and robes of diverse kinds ? Having ornaments and garlands and perfumes unto all creatures, having been a lake sacred been, as it were, a large and
and granting its shelter unto all ), alas, mighty tree worthy of adoration ( others ? If even an elephant desists and worship wait thou upon how canst creatures coming in packs and innumerable carnivorous from all work, said of thyself that art so powerbe need What worms would eat it up. on that mode of life which recombe set heart How couldst thy less ?J mends an earthen pot, and a triple-headed stick, and which forces one to
abandon his very clothes and which permits the acceptance of only a handful of barley after abandonment of everything ? If, again, thou sayest that kingdom and a handful of barley are the same to thee, then why dost thou abandon the former If, again, a handful of barley becomes an object of attachment with thee, then, thy original resolution ( of abandoning !
again, thou canst act up to thy reaction of abandoning everything, then who am I to thee, who art thou to me, If thou beest inclined to grace, rule and whant can be thy grace to me
everything) falls to the ground
!
If,
!
They that are desirous of happiness but are very poor then this Earth abandoned and by friends may adopt Renunciation. But he and indigent men those imitates by abandoning palatial mansions and beds and who !
vehicles and robes and ornaments, acts improperly, indeed. One always accepts gifts made by others ; another always makes gifts. Thou knowest
iha difference between the two. regarded superior
?
If a gift
be
Who, made
to
indeed, of these
two shouldst be
one who always accepts
gifts, or
* Paratantreshu is explained by Nilakantha as "dependent on destiny." means the fate that connects one's present life with the acts of a
If this
former one, the explanation is not incorrect. The more obvious meaning however, is "dependent on action." T. t A wedded wife is the companion of one's religious acts. T. {
Thou shouldst not, therefore, abandon action. T. The meaning seems to be this if a person can truly
: act up to his resolution of complete renunciation of everything, then that person stands alone in the midst of the world, and he is nobody's, and nobody is his. can neither be pleased nor displeased with anyone. King Hence.^he Janaka's abandonment, therefore, of wife and kingdom, is inconsistent with bhat parfeot Denunciation or withdrawal of self within self. He might continue to enjoy his possessions without being at all attached to or affected by
SANTI PARVA
35
to one that is possessed of pride, that gift becomes bootless like the claributter that is poured upon a forest-conflagration.* Asa fire, O king, never dies till it has consumed all that has been thrown into BO a it, even beggar can never be silenced till he receives a donative. In this world, the food that is given by a charitable person is the sure support of the pious. If, therefore, the king does not give (food) where will the pious that are desirous of salvation go ?f They that have food are house(in their fied
houses)
holders. fore,
Mendicants are supported by them.
the giver of food
is
persons from
whom
the giver of
mode
that lead a domestic
Life flows from food. There-
life. Coming out from among those mendicants depend upon those very Those self -rest rained men, by doing this,
of life,
they come.
acquire and enjoy fame and power.
One is not to be called a mendicant renounced his possessions, or for his having only adopted dependence on eleemosynary charity. He who renounces the
for his having only
a
life of
possessions and pleasures of the world in a sincere frame of mind is to be regarded a true mendicant.} Unattached at heart, though attached in outward show, standing aloof from the world, having broken all his bonds, and regarding friend and foe equally, such a man, king, is regarded to be emancipate Having shaved their heads clean and adopted the brown robe, men may be seen to betake themselves to a life of mendiI
wandering
cancy, though bound by various ties and though ever on the lookout for bootless wealth. They who, casting off the three Vedas, their usual occupations, and children, adopt a life of mendicancy by taking up the triple-headed crutch and the brown robe, are really persons of little understanding. Without having cast off wrath and other faults, the adoption of only the brown robe, know, king, is due to the desire of earning the means of sustenance Those persons of clean-shaved heads that 1
have set
up the banner of virtue, have this only for their object in
life.
Therefore,
control, do thou win regions
are truly pious
amongst men
of bliss
the acquisition of sustenance) king, keeping thy passions under hereafter by supporting them that (viz.,
matted locks or clean-shaved heads, naked orolad in rags, or skins or brown robes! Who is there that is more virtuous than he who maintains his sacred fire, who performs sacrifices with presents of animals and Dakshina, and who practises charity day and night ?' of
"Arjuna continued, 'King Janaka is regarded to have been a truthknowing person in this world. Even he, in this matter, (viz., the ascertainment of duty) had become stupefied. Do not yield to stupefaction f
Even thus the duties
of
Domesticity are observed by persons practising
* Such libations, to be efficacious, ought to be poured upon fires Dronprlv kindled with mantras. T. t Therefore, Janaka should resume his kingdom and practise charity otherwise, religious mendicants would be undone. T. rule even a kingdom without I Such a man might forfeiting his title to be regarded a mendicant, for he might rule without attachment. T.
MAHABHABATA
36
By
charity.
abstaining from injuries of
all
kinds, by casting
off
desire
and
creatures, by observing the
all
wrath, by being engaged in protecting excellent duty of charity, and lastly by cherishing superiors and persons of such regions of bliss as we like. By we shall succeed in attaining
age,
Brahmanas,
duly gratifying gods, guests, and all creatures, by worshipping and by truthfulness of speech, we shall certainly attain to desirable regions " of bliss.'
SECTION XIX conversant with both the Vedas and the In the Vedas there are of Brahma. scriptures that lead to the attainment of both kinds, viz., those that inculcate action and those that
"Yudhishthira said,
'I
am
precepts inculcate renouncement of action. their conclusions are based
the Mantras, is duly
and observant
of
known
The scriptures are confounding and The truth, however, that is in
upon reasons. to me.
Thou
art conversant only with
of heroes.
the practices
Thou
weapons
art unable to understand
If thou wert really acquainted with truly the sense of the scriptures duty, then thou couldst have understood that words such as these ought 1
not to have been addressed to
me by
even one possessed
of
the clearest
with the truths insight into the meaning of the scriptures and acquainted induced by unto hast said thou which me, of religion. That, however, fraternal affection, has been gratified
with thee,
worlds in
all duties
and proper, O son of Kunti I am, for that, There is no one equal to thee in the three !
Arjuna connected with battle and in !
Thou mayst,
kinds of acts.
fit
therefore, speak
respect of diverse the subtilties connected
skill in
of
with those subjects, subtilties, that is, that are impenetrable by others. It behoveth thee not, however, O Dhananjaya, to doubt my intelligence Thou art conversant with the science of battle, but thou hast never waited !
upon the aged.
Thou knowest not the conclusions arrived at by those that Even this is the conclusion
have studied the subject in brief and detail of intelligent
men whose understanding
!
are bent
on achieving salvation,
that amongst ascetic penances, renunciation, and knowledge of Brahma, the second is superior to the first, and the third is superior to the second,
viz.,
This, however, that thou thinkest, viz., that there is nothing superior to is
an error. I will convince thee
of it, so that wealth may not again that are righteous are seen to bejdevoted to ascetic penances and the study of the Vedas. The Rishis also, that have many eternal regions for them, have the merit of penances. Others
wealth,
appear to thee in that
light. All
men
possessed of tranquillity of soul, having no enemies, and dwelling in the woods, have, through penances and study of the Vedas, proceeded to heaven. Pious men, by restraining desire for worldly possessions, and off that darkness which is born of folly, proceed northward ( i.e., luminous by paths) to the regions reserved for praotisers of Renunciation. The path that Hei to the south and that leads to regions of light (.., lunar
easting
SANTI PABVA regions), are reserved
for
men devoted
to action,
ft These are attained by
persons subject to birth and death. That end, however, which persons desirous of salvation have before their eyes, is indescribable. Yoga is the best means for attaining to it. It is not easy to explain it (to thee) Those that are learned live, reflecting on the scriptures from desire of finding what is unreal. They are, however, often led away to this and to that in 1
the
belief that
the object of their search exists in this and that.
Having
mustered, however, the Vedas, the Aranyakas, and the other scriptures, they miss the real, like men failing to find solid timber in an uprooted
Some there are who, disbelieving in its unity, regard the that dwells in this physical frame consisting of the five elements, to Soul, be possessed of the attributes of desire and aversion (and others).* Incap-
banana plant.
able of being
seen by the eye, exceedingly
subtile,
and inexpressible by
revolves in a round
(of re-births) among the creatures of the Earth, keeping before it that which is the root of action.! Having made the Soul advance towards itself which is the spring of every kind of blessedness,
words,
it
having restrained all desires of the mind, and having cast off all kinds of action, one may become perfectly independent and happy. When there is such a path that is trod by the righteous and that is attainable by Know-
why,
ledge, of
calamity
?
Arjuna, dost thou applaud wealth which is full of every kind Men of olden times that were conversant with the scriptures,
Bharata, men that were always engaged in gifts and sacrifice and action, were of this opinion, Bharata There are some fools who, accomplished !
in the science
of argumentation, deny the existence of the Soul, in consequence of the strength of their convictions of a previous life. It is very difficult to make them accept this truth about final emancipation. Those wicked men, though possessed of great learning, travel all over the Earth,
making speeches in assemblies, and deprecating the true doctrine about emancipation.
Partha,
who
which we do not understand
?
succeed in understanding that Indeed, (as those men cannot understand
else
will
*
Eefers to the well-known definition of the soul or mind in the Naya philosophy, which says that it is distinguished by the attributes of desire, aversion, and will, pleasure and pain, and the cognitive faculties. t The soul, though really bereft of attributes, nevertheless revolves round among creatures, i.e., entres other bodies on the dissolution of those previously occupied. The reason of this round or continual journey is Avidya or illusion, viz., that absence of true knowledge inconsequence of which men engage themselves in action. "When freed from this Avidya, action ceases, and the soul becomes displayed in its true nature, which consists in the absence of all attributes.!.
in a
Hetumantah Panditah means learned in the science of reosaning ; is explained by Nilkantha as persons endued with strong convictions of a past life ; Suduravartah means difficult of being made to understand.!. t
Dridhapurve
MAHABHABATA
38
the
ferue
meaning
of
the scriptures), similarly they cannot succeed in know-
and that have deep ing those wise and pious persons that are truly great of Kunti, men acquainted with son the with scriptures. acquaintance truth obtain
asceticism and intelligence, and great happiness
Brahma by
by Renunciation.
SECTION XX "After Yudhishthira had stopped, the great ascetic Devasthana, possessed of eloquence, said these words, fraught with reason, unto the king.
Vaisampayana
"Devasthana
said,
me with
'Phalguna has told thee that there discourse to thee on that subject.
said,
superior to wealth.
is
nothing Listen to
I shall
undivided attention
Having won her, Four modes without cause !
Ajatasatru, thou hast righteously won king, to abandon her
!
the Earth.
it
of
behoves thee not, life
are indicated in theVedas.
Do
thou,
king, duly pass through them, one after another At present thou shouldAmongst st, therefore, perform great sacrifices with profuse presects the very Rishis, some are engaged in the sacrifice represented by Vedic !
!
study, and some in that represented by knowledge. Therefore, O Bharata. The thou must know that the very ascetics also are addicted to action does for seek he who not that are said to preach VaiJchanasas, however, !
him that seeks for it.* I think that he who would follow that precept would incur many faults. Men collect together diverse
wealth
is
superior to
things (for the performance of sacrifices) simply because of the (Vedic) ordinance. He who, tainted by his own understanding, giveth away wealth to an
undeserving person without giving it to the deserving, doth not know that he incurs the sin of killing a fretus.f The exercise of the duty of charity deserving from the undeserving is not easy. The supreme Ordainer created wealth for Sacrifice, and He created man also for taking care of that wealth and for performing Sacrifice. For this reason after discriminating the
the whole
one's wealth
should be applied to sacrifice. Pleasure would as a natural consequence. Possessed of abundant energy, Indra, by the performance of diverse sacrifices with profuse gifts of valuof
follow from
it
ables, surpassed all
the gods.
he shineth in heaven.
Having got their ohiefship by that means,
Therefore, everything should be applied to Sacri-
-i
... ,
c
The sense
of wealth, it is
that instead of performing sacrifices after acquisition better not to perform sacrifices if they cannot be performed is
without wealth. Nilakantha, by interpreting Dhanahetu as sacrifices which have wealth for the means of their accomplishment, would come to this
meaning directly. T. t The last line of 8 and the
first line of 9 are to be taken together ; explained by Nilakantha as meaning something that is regarded as dear as self, i.e., wealth. Such a person incurs the sin of killing a foetus, because that sin proceeds from killing one's own eelf. Improper use of wealth is, of course, regarded as killing one's own self. T.
atmanam
is
SANTI PARVA
39
Clad in deer-skins, the high-souled Mahadeva, having poured his the saorifioe called Sana, became the first of gods, and surpassing all creatures in the universe and prevailing over them by means of that achievement, shines in resplendence. King Marutta, the son of Avikshit, by the profusion of his wealth, vanquished Sakra himself, the chief of the gods. In the great sacrifice he performed, all the vessels were of gold, and Sree herself came in person. Thou hast heard that the flees.
own
self as a libation in
great king Harishchandra, having performed sacrifices, earned great merit and great happiness. Though a man, he nevertheless vanquished Sakra For this reason everything should be fey his wealth. applied to Sacrifice." 1
SECTION XXI "Devasthana said, 'In this connection is cited an old history, viz., the discourse that Vrihaspati, asked by Indra, delivered unto him. VrihasContentment is the highest heaven, contentment is the pati said, highest There
bliss.
is
nothing higher than contentment. Contentment stands as one draws away all his desires like a tortoise drawing his limbs, then the natural resplendence of his soul soon manifests When one does not fear any creature, nor any creature is
When
the highest. in all itself.
atone,
when one conquers
behold one's soul.
When
frightened
one's desire
one, indeed, in
and aversion, then is one said to word and thought, seeks to injure
nobody and cherishes no desire, one is said to attain to Brahma. Thus, son of Kunti, whatever religion is followed by obtain creatures, they
corres-
Awaken thyself by this consideration, O Bharata !* Some praise Peacefulness, some praise Exertion some there are that praise Contemplation and some praise both Peacefulness and Exerfcion.f Some others, Renunciation. Some praise gifts praise Sacrifice others, ponding fruits.
;
;
;
accep-
;
tance.
Some, abandoning everything, live in silent meditation. Some praise sovereignty and the cherishing of subjects, after slaying, cutting and piercing (foes). Some are for passing their days in retirement. Observing all this, the conclusion of
the learned
consists in not injuring any creature
righteous.
that that religion which of the approbation of the
is
worthy
Abstention from injury, truthfulness
passion, self-restraint, procreation amiability, modesty, patience,
gions as said *
is
by the
self -create
(of
offspring)
the practice
Manu
of
himself.
of
speech, justice, comupon one's own wives,
these
is
the best of
Therefore,
all reli-
son of Kunti,
The Srutis declare that he who frightens others is frightened himwhile he who frightens not, is not himself frightened. The fruits won by a person correspond with his practices. Yudhishthira is, therefore exhorted to take the sovereignty, for sovereignty, righteously exercised and without attachment, will crown him with bliss hereafter. T. t Nailcam na chapare is explained by Nilakantha thus. Literally this means that "it is not that others do not (praise) ekam or " contemplation i.e., some there are that praise contemplation or meditation. T. self
;
MAHABHABATA
40
That Kshatriya, who, converth care do thou observe this religion takes sovereignty upon himself, duties, of royal ganfe with the truths regarding that which is dear and restraining his soul at all times, equally remains of sacrificial feasts, the that which is not, and subsisting upon the righteous, who who ie engaged in restraining the wicked and cherishing to tread in the path of virtue and who himself treads 1
obliges his
subjects
in that path,
who
at last
transmits his crown to his son and betakes him-
live on the products of the wilderness and act self to the woods, there to off all idleness, to the ordinances of the Vedas after having cast
according
who conducts
that Kshatriya
himself thus, conforming in everything
is sure to obtain excellent fruits in to the well-known duties of kings, of which thou both this world and the next. That final emancipation,
and its pursuit is attended with exceedingly difficult to obtain, duties and practise charity and such that adopt impediments. They
speakest,
many
is
the quality of compassion and are
ascetic penances, that are possessed of
freed from desire and wrath, that are engaged in ruling their subjects with and fighting for the sake of kine and Brahmanas, attain
righteousness
high end. For this the Rudras with the Vasus and the of foes, and the Saddhyas and hosts of kings adopt scorcher Adityas, this religion. Practising without heedlessness the duties inculcated by hereafter to a
that religion, they attain to heaven through those acts of theirs."
SECTION XXII Vaisampayana
said,
"After this, Arjuna once more addressed his
unfading glory, viz., king Yudhishthira of cheerless heart, thou that art conversant with every kind of and said these words duty, having by the practice of Kshatriya duties obtained sovereignty eldest brother
of
:
difficult of acquisition,
so very
that
is
why
dost
thou burn in grief?
battle is regarded
more meritorious
diverse sacrifices.
It is so
duties of Kshatriyas.
Even
manas.
next world.
this is
and having conquered
all
thy
foes,
king, as regards for
them
Kshatriyas, death in than the performance of
down the Penances and Renunciation are the duties of Brahthe ordinance (affecting the two orders) about the declared in the ordinance that lays
pussiant one, death in battle
Indeed,
is laid
down
for
Kshatriyas. The duties of Kshatriyas are exceedingly fierce and are always connected with the use of weapons, and it has been laid down, chief of the
Bharatas, that they should, the field of battle. The life
when of
the time comes, perish by weapons on oven a Brahmana, O king, that lives in the
of Kshatriya duties, is not censurable, for Kshatriyas also have from Brahman. Neither Renunciation, nor Sacrifice, nor Penances, sprung nor dependence on the wealth of others, ruler of men, has been ordained
observance
for
Kshatriyas
righteous soul, all
aots
!
1
O
Thou
art
acquainted with
bull of Bharata's race
Thou canst
distinguish
what
I
is
Thou
all
art
duties and thou art of a wise king, skilled in
right in this
world from what
is
SANTI PARVA
41
wrong!
Casting off this cheerlessness by repentance, address thyself with a strong will to action. The heart of a Kshatriya especially is hard as thunder, Having by the exercise of Kshatriya duties vanquished
thy foes and acquired empire without a thorn in its side, conquer thy O ruler of men, and be engaged in the performance of sacrifices and the practice of charity Indra himself, though a Brahmana, soul,
!
became a Kshatriya in his acts, and battled with his sinful kins-folk for eight hundred and ten times. Those acts of his, O monarch, are adorable and worthy of praise. Through them he obtained, as we have
Do thou, therefore, O monarch, perform sacrifices with profuse presents even as Indra did, O ruler of men, and thereby free thyself from thy fever. Do not, O bull among
heard, the chiefship of the gods.
Kshatriyas, grieve thus for
have attained
what
is
past
They that have been
!
slain
to the
highest end, sanctified by weapons and agreeably to the ordinances of the Kshatriya religion. That which has happened
was ordained
to
happen.
Destiny,
O
tiger
among
kings,
is
incapable of
'
being resisted
!'
SECTION XXIII Vaisampayana said, "Thus addressed by Arjuna of curly hair, the Kuru king born of Kunti remained speechless. Then the island-born Vyasa ) said these words. "Vyasa said, The words of Arjuna, O amiable Yudhishthira, are true. The highest religion, as declared by the scriptures, depends on the duties of domesticity. Thou art acquainted with all duties Do (
!
thou then duly practise the duties prescribed for thee (viz., the duties of domesticity) life of retirement in the woods, casting off the duties of domesticity, has not been laid down for thee ! The gods, !
A
and servants,
depend ( for their sustenance ) upon the person leading a life of domesticity. Do thou then support all these, Birds and animals and various other creatures, lord of Earth ruler Pilris,
guests,
all
O
O
!
of
men, are supported by men leading domestic
that belongs to that
domesticity is practise that
mode
of life
lives.
He, therefore,
superior (to all others). the most difficult of all the four modes of life.
mode
of life then,
is
O Partha,
which
is
difficult
A life of Do thou of being
practised by persons of unrestrained sense. Thou hast a good knowledge of all the Vedas. Thou hast earned great ascetic merit. It behoveth thee, therefore, to bear like an ox the burthen of thy ancestral king, dom 1 Penances, sacrifices, forgiveness, learning, mendicancy, keeping the senses under control, contemplation, living in solitude, content-
ment, and knowledge
O
(of Brahma), should, king, be striven after by for of to the best their Brahmanas the attainment of success. I ability shall now tell thee the duties of Kshatriyas. They are not unknown to
MAHABHARATA
42 thee
!
learning, exertion, ambition,
Sacrifice,
punishment*, fierceness, protection of subjects, of all kinds of penances, goodness of
1
wielding 'the rod of
of the Vedas, conduct, acquisition of
knowledge
practice
O
king, well performed wealth, and gifts to deserving persons, these, and acquired by persons of the royal order, secure for them both this son of Kunti, world and the next, as heard by us. Amongst these,
O
to be the foremost. wielding the rod of chastisement has been said and a upon strength depends Strength must always reside in Kshatriya, chastisement. Those duties that I have mentioned are, O king, the
Kshatriyas and contribute greatly to their success. verse, Like a snake devour-
principal ones for
Vrihaspati, in this connection, sang this
devours a king that exceedingly attached to a
inclined to peace and a of domesticity ! It is
ing a mouse, the Earth
is
Brahmana that
life
is
h?ard again that the royal sage Sudyumna, only by wielding the rod of chastisement, obtained the highest success, like Daksha himself, the son of Prachetas.'
'O holy one, by what acts did Sudyumna, that lord of Earth, obtain the highest success ? I desire to hear the history Yudhishthira
of^that king
said,
!'
"Vyasa said, 'In this connection is cited this old history. There were two brothers, viz., Sankha and Likhita, of rigid vows. The two brothers had two separate dwellings both of which were beautiful. Situate by the bank of the stream called Vahuda, both of those residences were adorned with trees that were always burthened with flowers and fruits. Once on a time Likhita came to the residence of his brother Sankha. At that time, however, Sankha had gone out of his asylum on no fixed purpose. Arrived at the asylum of his brother, plucked many ripe fruits, Obtaining them the regenerate Likhita began to eat them without any qualms of conscience. While
Lik'uita
employed in the act of eating, Sankha came back to his retreat. Beholding him eating, Sankha addressed his brother, saying, Whence have these fruits been obtained and for what reason art thou eating them ? Approaching his elder brother and saluting him, Likhita smilingly replied, saying,I have taken them even from this retreat. Filled with great rage, Sankha said unto him, Thou hast committed theft by thyself taking these fruits Go and approaching the king confess to him what thou hast done Tell him, ( O best of kings, I have committed the offence of appropriating what was not given to me ! still
!
!
Knowing me
and observing the duty of thy order, do thou upon me, O ruler of men, the punishment of a thief ) Thus addressed, the highly blessed Likhita of rigid vows, at the command of his brother, proceeded to king Sudyumna. Hearing from his soon
for a thief
inflict
!
1 Literally, the absence of
contentment with present pros peri ty.T
SANTI PABVA
^g
gate-keepers that Likhita had come, king Sudyumna, with his counadvanced (for receiving the sage ). Meeting with him, the king addressed that foremost of all persons conversant cilors,
Tell me,
with duties, saying,
O reverend one,
the reason of thy coming! Regard it as already accomplished Thus questioned, that regenerate sage said unto Sudyumna, Do thou promise first that thou wilt achieve it It !
!
will then
behove thee, after hearing me, to accomplish that promise O bull among men, I ate some fruits that had not been given me by my elder brother Do thou, O monarch, punish me for it without delay Sudyumna answered.-If the king be regarded as competent to wield the rod of chastisement, he should be regarded, O bull among Brabmanas. as equally competent to pardon. Purified in respect of thy act, O thou of high vows, consider thyself as pardoned Tell me now what other wishes thou hast I shall certainly accomplish those commands of
!
!
!
!
!
thine
'
!
"Vyasa continued, 'Thus honoured by the high-souled king, the regenerate sage Likhita, however, did not solicit him for any other favour.
Then
that ruler of Earth caused the
souled Likhita to be cut off,
whereupon the
two hands
of the high-
latter, bearing the
punish-
ment, went away.
Returning to his brother Sankha, Likhita, in great affection, said-It behoveth thee now to pardon this wretch wight that hath been duly punished (for what he did) Sankha said, I am not angry with thee, nor hast thou injured me, O foremost of !
all
sons conversant with duties
Thy
per-
virtue,
however, had suffered a shock. I have rescued thee from that plight Proceed without delay to the river Vahuda and gratify duly, with oblations of water, the gods, Rishis and the Pitris, and never again set thy heart on sin Hearing these words of Sankha, Likhita performed his ablutions in the sacred stream and set about for commencing the water-rite. Upon this, two hands, resembling two lotuses, appeared at the extremeties of his stumps. Filled with wonder he came back to his brother and showed him the two hands. Sankha said unto him, All this has been accomplished by me through my penances Do not be surprised at it Providence hath been the instrument here Likhita answered, O }
!
!
!
!
!
thou of great splendour, why didst thou not purify me at first, when, O best of regenerate ones, such was the energy of thy penances ? Sankha said, I should not have acted otherwise. I am not thy chastiser The ruler ( who has punished thee ) has been himself purified, as also thyself, along with the Pitris
!
!
'
!
11
Vyasa continued, That king, O eldest son of Pandu, became eminent by this act and obtained the highest success like the lord Dakha himself! Even this is the duty of Kshatriyas, viz., the ruling of subjects. Any other, monarch, would be regarded as a wrong path for
O
MAHABHAKATA
44
Do not
them.
set thy heart
on
grief
!
O best
of all persons conversant
thy brother ! Wielding with duty, listen to the beneficial words the rod of chastisement, O king, is the duty of kings and not the shaving of this
"
of the bead:
SECTION XXIV Vaisampayana said, "Once more the great sage Krishna-Dwaipayana said these words unto Ajatasatru the son of Kunti. 'Let these let these great car-warriors of abundant energy of mind, O monarch,
O Yudhishthira the chief of the Bharatas, obtain that they cherished while dwelling in the woods! theirs of wishes those Rule thou the Earth, O son of Pritha, like (another) Yayati the son of Before now misery was yours while ye dwelt in the woods Nahusha brothers of thine,
!
in the
observance of ascetic penances
That misery
!
is
O
ended,
Enjoy happiness, therefore, for some time Having tiger and earned enjoyed religious merit and wealth and pleasure O Bharata, for some time with thy brothers, thou mayst then, O king, retire into Be freed first, O Bharata, from the debt thou owest to the woods Thou that may beg of thee, to the Pitris, and to the gods persons all of other son the modes of life O Kunti, practise ( that mayest then, Do thou, O son of Kuru's race, perform the sacricome afterwards) Thou shalt then attain, O fices of Saravamedha and Aswamedha. monarch, to the highest end herefter Installing thy brothers also in
among men
!
!
!
!
!
!
with plentiful presents (to the Brahmanas), thou shalt, son of Pandu, acquire great fame ! There is a saying, O tiger among
great sacrifices
O
men and
O
king,
best of the Kurus
Listen to it, for by acting according to thou shalt not swerve from virtue Those men only, !
!
it,
O
Yudhishthira, whose practices resemble those of robbers, cause a king 1 That king by their counsels to betake to a career of war and victory. who, guided by considerations of place and time and moved by an understanding dependent on the scriptures, pardons even a number of robbers, incurs no sin. That king who, realising his tribute of a sixth, doth not protect his kingdom, taketh a fourth part of the sins of his 2 Listen also to that by which a king may not swerve from kingdom. virtue. By transgressing the scriptures (one incurs sin), while by obeying them one may live fearlessly. That king who, guided by an understanding based upon the scriptures and disregarding lust and wrath, behaves impartially, like a father, towards all his subjects, never incurs sin. 1
O thou of
Adadana
is
people's property. unaltered. T.
2
Manu
great splendour,
if
a
king, afflicted by destiny,
explained as a robber or one texts read nareswarah.
Some
who
forcibly takes other
The sense would remain
also mentions a sixth of the produee as the king's share.
T.
SANTI PARVA
45
fails to
accomplish an act which he should, such failure would not be By force and policy should the king put down his foes. He must not suffer sin to be perpetrated in his kingdom but should cause virtue to be practised. Brave men, those that are respectable in their practices, they that are virtuous in their acts, they that called a trespass.
O Yudhishthira, Brahmanas conversant with and men of wealth, should especially be protected. In determining suits and accomplishing religious acts, they that are possessed of great learning should alone be employed. A prudent king will never repose his confidence upon one individual however accomplished. That king who does not protect ;his subjects, whose are possessed of learning,
Vedic texts and
rites,
who is full of vanity, who is stained with haughtiness and malice, incurs sin and earns the reproach of tyranny. If the subjects of a king, monarch, waste away from want of protection and are afflicted by the gods and ground down by robbers, the sin of all this stains the king himself. There is no sin, Yudhishthira, in passions are ungovernable,
O
O
doing act with heartiness, after full deliberation! and consultation with men capable of offering good advice. Our tasks fail or succeed through destiny.
If exertion,
I shall
king.
recite
however, be applied,
to thee,
O
sin
would not touch the
among kings, the story of what happened to an ancient king of the name of Hayagriva, O son of Pandu, the story, viz., of the heroic Hayagriva of unstained deeds, who after having slain a large number of his foes in battle, was himself defeated tiger
and slain while without a follower by his side. Having achieved all that should be done for keeping foes under check and adopted all those foremost of means by which men may be protected, Hayagriva acquired great fame from the battles he fought and is now enjoying great
in heaven.
bliss
Mangled by robbers with weapons, boldly
fighting
with them, and casting off his life in battle, the high-souled Hayagriva, ever attentive to his (kingly) duties, achieved the object of his life and is now enjoying great bliss in heaven. The bow was his ( sacrificial ) stake and the bow-string was the cord for tying the victims. Shafts constituted the smaller ladle and the sword the larger one, and blood was the clarified butter that he poured. The car was the altar and the wrath he felt in battle was the fire, and the four foremost of steeds yoked unto his vehicle were the four Horn's. Having poured upon that sacrificial fire his foes as libations and then his own life-breaths at the
completion of the
that
sacrifice, vigorous lion among kings, viz., Hayabecame freed from sin and is now sporting in the regions of the Having protected his kingdom with policy and intelligence the high-souled Hayagriva of resigned self and great strength of mind and accustomed to the performance of sacrifices filled all the worlds with his fame and is now sporting in the region of the gods. 1 Having obtain-
griva, gods.
1
Santyakatatma
is
explained by Nilakantha as without pride or
MAHABHABATA
46
ed the merit dependent on the performance of sacrifices as also every kind of merit that is connected with human affairs, he wielded the rod of chastisement and ruled the Earth with vigour and without pride. For
and high-souled Hayagriva is sporting in the region of of learning, practising renunciation, actuated by Possessed the gods. faith, and full of gratitude, that king, having performed diverse acts, left this world of men and won the regions that are reserved for the this the virtuous 1
intelligent and the wise and those that are of approved usages and behaviour and prepared to cast off their lives in battle. Having studied the Vedas well and the other scriptures also, having ruled his kingdom properly and caused all the four orders to adhere to their
respective duties, the high-souled Hayagriva is sporting in joy the regions of the gods. Having won many battles and cherished his
drunk the Soma juice in sacrifices and gratified the foremost of Brahmanas with presents and judiciously wielded the rod of chastisement over those placed under his sway and at last cast off His life was his life in battle, that king is living happily in heaven. Learned and honest men of it, every praise. deserving worthy applaud as it is of every applause. Having won heaven and acquired the regions subjects, having
reserved for heroes, that high-souled monarch of virtuous deeds be*
came crowned with
success/
SECTION XXV Vaisampayana said, "Hearing the words of the Island-born Rishi and seeing Dhananjaya angry, Yudhishthira the son of Kunti saluted Vyasa and made the following answer. "Yudhishthira said, "This earthly sovereignty and the diverse enjoymenrs (appertaining thereto) fail to give any joy to my heart. On the other hand, this poignant grief (consequent upon the loss of my kinsmen) is eating away its core. Hearing the lamentations of these women who have lost their heroic husbands and children, I fail to attain peace,
O sage
1
!'
Vaisampayana continued, that foremost of
"Thus addressed, the virtuous Vyasa
persons conversant with Yoga, possessed of great wisdom and intimately acquainted with the Vedas, said unto Yudhishall
thira (the following words).
"Vyasa by
sacrifices
Man
said,
-'No
and worship.
man can acquire anything by his own acts or No man can give anything to a fellow man.
acquires everything through Time.
The Supreme Ordainer has
resigned self. The Bengal translators have wrongly rendered oast off his life."... T. 1
Yoga
pride....T.
is
it
"baying
explained as vigour in action, nyasa as the abandonment of
SANTI PARVA made
the course of
Time
47
By mere intelligence Time be unfavorable, cannot acquire Sometimes an ignorant fool may succeed in
the means of acquisition.
or study of the scriptures, men,
if
any earthly possession. winning wealth. Time is the efficacious means for the accomplishment of all acts. During times of adversity, neither science, nor incantaIn times, however, of prosperity, tions, nor drugs, yield any fruits. those very things, properly applied, become efficacious and bear success. By Time the winds blow violently by Time the clouds become raincharged by Time tanks become adorned with lotuses of different :
;
by Time trees in the forest become decked with flowers. By Time nights become dark or lighted. By Time the Moon becomes full. If the Time for it does not come, trees do not bear flowers and fruits. kinds
If
the
;
does not come, the currents of rivers do not become Birds and snakes and deer and elephants and other animals
Time
fierce.
for
it
never become excited when the Time for it does not come. If the Time for it does not come, women do not conceive. It is with Time that winter, and summer, and the rainy season come. If the Time for it does not come, no one is born and no one dies. If the Time does not come, the infant does not acquire power of speech. If the Time does not come, one does not acquire youth. It is with Time that the seed sown puts forth its sprouts. If the Time does not come, the Sun does not appear above the horizon, nor, when the Time for it does not come, does he repair to the Asta hills. If the Time for it does not come, the Moon does not wax not wane, nor the ocean, with its high billows, rise and ebb. In this connection is instanced the old story recited,
O
Yudhishthira, by king Senajita in grief. The irresistible course of Time affects all mortals. All earthly things, ripened by Time, suffer destruction.
by others.
Some, This
O
is
The slayers, again, are slain king, slay some men. the language of the world. Really, however, no one slain. Some one thinks men slay ( their fellow-men ).
and no one is Another thinks men do not slay. The truth is that the birth and destruction of all creatures have been ordained to happen in consequence of their very nature. Upon the loss of one's wealth or the death of one's wife or son or sire, one cries out, saying, Alas, what grief enhances sorrow that it. always and dwelling upon Why do you, like
slays
I
a foolish person, indulge in grief ! are subject to grief ?
?
Behold, grief
Why do you
grieve for them that increased by indulgence as fear not mine Nothing is this Earth is
This body even is by yielding to of this Earth belong as much to others as to the things is mine Or, The wise, seeing this, do not suffer themselves to be deluded. me There are thousands of causes for sorrow, and hundreds of causes for !
is
!
!
!
joy.
These every day affect the ignorant only, but not him that 1
And that have, by
their death, escaped from all grief.
T.
is
wise.
MAHABEARATA
48
These, in course of Time, become objects of affection or aversion, and for affecting living appearing as bliss or woe revolve (as if in a wheel )
There is only sorrow in this world but no happiness. It is for this that sorrow only is felt. Indeed, sorrow springs from that from the affliction called affliction called desire, and happiness springs and after comes happiness after sorrow. happiness, sorrow. Sorrow
creatures.
One
does not always suffer sorrow or always enjoy happiness.
Happi-
ness always ends in sorrow, and sometimes proceeds from sorrow itself. He, therefore, that desires eternal happiness must abandon both.
When
upon the expiration of happiness, and happiness upon the expiration of sorrow, one should, for that, cast off, like a (snake-bit) limb of one's body, that from which one experiences sorrow sorrow must
arise
is nurtured by sorrow or that which is the happiness or sorrow, be it agreeable or disagreeable, whatever comes should be borne with an unaffected heart. O amiable one, if thou abstainest, in even a slight measure, from doing what is agreeable to your wives and children, thou shalt then know
or that heart-burning which root of his anxiety.
1
Be
it
whose and why so and for what.
They that are highly stupid of their souls masters enjoy happiness here. They, and they that are however, that occupy an intermediate place suffer misery. This O Yudhishthirai is what Senajit of great wisdom said, that person who was conversant with what is good or bad in this world, with duties,
who
is
and with happiness and misery. He who is grieved at other people's There is no end of grief, and grief arises griefs can never be happy. from happiness itself. Happiness and misery, prosperity and adversity, gain and loss, death and life, in their turn, wait upon all creatures. For
man
of tranquil soul should neither be elated with sorrow. To be engaged in battle has been joy nor be depressed with said to be the Sacrifice for a king a due observance of the science of chastisement is his Yoga and the gift of wealth in sacrifices in the form of DaksMna is his Renunciation. All these should be regarded as acts that sanctify him. By governing the kingdom with intelligence and policy, casting off pride, performing sacrifices, and looking at everything and all persons with kindness and impartiality, a high-souled king, after death, sports in the region of the gods. By winning battles, protecting his kingdom, drinking the Soma juice, advancing his subjects, wielding judiciously the rod of chastisement, and casting off his body at last in fight, a king enjoys happiness in heaven. Having studied all the Vedas and the other scriptures duly, having protected the kingdom properly, and having caused all the four orders to adhere to their respective duties, a king becomes sanctified and finally sports in heaven. He is the best of kings whose conduct, even after his death, is applauded by the inhabitants of city and the country and by his counselors and this reason
the wise
;
;
friends."
is
1 The Bombay text makes this verse consist of 3 lines. The first line ommitted in the Bengal texts, Murcchitah is explained by Nilakantha as
Varddhitah.
T.
SECTION XXVI Vaisampayana said, "In this connection, thehigh-souled YudhishThou thinkArjuna these words fraught with reason
thira said unto
O Partha,
est,
poor
man can
of his wishes
!
:
that there
nothing wealth, and that the neither have heaven, nor happiness, nor the acquisition This, however, is not true. Many persons are seen that superior to
is
have been crowned with success through Sacrifice
Many
study.
sages are seen :by
in the
devotion to
shape of Vedic penances to have
acquired eternal regions ( of bliss ). They, O Dhananjaya, who always observe the practices of the Rishis by betaking themselves to Brahmacharyya and who become acquainted with all duties, are regarded by the gods as Bra/unarms. O Dhananjaya, thou shouldst always regard those Rishis thatare devoted to the study of the Vedas and those that are devot-
ed to the pursuit of true knowledge as persons that are truly virtuous O son of Pandu, all our acts depend upon those that are devoted to the We know this to be the opinion of the acquisition of true knowledge. !
1
O
O
The Ajas, the Prishnis, the StJcatas, Vaikhanasas, puissant one and the Ketavas, have all gone to heaven through Bharata, the Arunas, !
the merit of Vedic study.
By performing those
are indicated in the Vedas,
the restraint of passion that
southern path of the
acts,
O
Dhananjaya, that
study of the Vedas, Sacrifices, so difficult, one goes to heaven by the
viz., battle, is
Sun (Dakshinayana).
I
have, before
this, told
thec
that those very regions belong to persons that are observant of (Vedic) acts. Thou shalt see, however, that the northern path ( Uttarayana ) is travelled by those that are devoted to Yoga penances. Those eternal and bright regions to which that path leads belong to men of Yoga. Of these
two, the northern path is much applauded by those conversant with the Puranas. Thou shouldst knowthat one acquires heaven through con-
tentment. From contentment springs great happiness. There is nothing higher than contentment. Unto the Yogin who has controlled wrath and joy, contentment is his high praise and success. In this connection cited the discourse by Yayati of old. Listening to that discourse one may succeed in withdrawing all his desires like a tortoise drawing in all
is
When
one cherishes no fear of anything, when one is not feared by anything, when one cherishes no desire, when one bears no When hate, then is one said to have attained to the state of Brahma. his limbs.
one does not bear sinfully towards any creature, in act, thought, or wordi one is then said to have attained to Brahma. When one has controlled his pride and folly, and withdrawn himself from all attachments, it is
then that that pious
to that salvation
1
which
True knowledge
man
of irradiated soul
becomes
fit
for attaining
consists in the annihilation of separate existence. is
knowledge
of
Brahma.
What
is said
here
our conduct (acts) should be framed according to the opinion possessed of such knowledge,-*!,
of
is
that
persons
MAHABHABATA
50
now
Listen say
it
to
wealth. ).
for him.
concentrated attention,
Some One may desire wealth
unto thee
virtue
me with
1
!
(
O son
of Pritha, as I
some, good conduct and some as a means for the acquisition of
desire virtue
;
;
The abandonment, however, of such desire would be better There are many faults attached to wealth and consequently
performed with wealth. We have seen it He that desires with our own eyes. It behoveth thee also to see this wealth finds it very difficult to abandon that which should by every means be abandoned. Good deeds are very rare in those that amass riches. It is said that wealth can never be acquired without injuring others, and that, when earned, it brings numerous troubles. A person of narrow heart, setting at naught the fear of repentance, commits acts of aggression towards others, tempted by even a little wealth, unconscious all the while of the sin of Brahmanicide that he incurs by his acts. Obtaining wealth which is so difficult of acquisition, one burns with of it to one's servants, with grief, grief if one has to give a portion that is, which is equal to what one would feel if one is actually robbed by depredators. If on the other hand, one does not part with one's wealth, obloquy becomes one's share* One, .however, that has no wealth, never becomes the subject of censure. Withdrawn from all attachments, such a person can become happy in all respects by supporting life upon what little he may obtain as alms. No one, however, can to those religious acts that are
1
be happy by the acquisition of wealth.
In this connection certain
to Sacrifices are recited
by persons conversant with
verses relating
Wealth was created by the Creator for the sake of and man was created by him for protecting that wealth and
ancient scriptures. Sacrifices,
performing Sacrifices. For this, all wealth should be applied to Sacrifices. It is not proper that it should be spent for the gratification of desire of enjoyment. The Creator then confers wealth upon mortals for the sake of Sacrifices. Know this, O son of Kunti, thou that art It is for this that the wise think the foremost of all wealthy persons that wealth, without doubt, is nobody's on Earth. One should perform Sacrifices with it and give it away with a trustful heart. One should spend (in gift) what one has acquired, and not waste or spend it in gratifying one's desire of enjoyment. What use is there in amassing wealth when such proper objects exist in which to spend it ? Those persons of little understanding that give away (wealth) unto men that have swerved from the duties of their order, have to subsist hereafter That men give unto the unfor a hundred years on ordure and dirt. deserving and refrain from giving unto the deserving is due to inabiFor lity to discriminate between the deserving and the undeserving. this reason the practice of even the virtue of charity is difficult. These are the two faults connected with wealth even when acquired, viz., gift to an undeserving person and abstaining to give unto him that is " !
deserving.' 1 What the poet says here is this it is better not to wish for or covet wealth as a means for the performance of sacrifices than to covet 44 for performing sacrifices. A poor man will act better by not performing sacrifices at all than by performing them with wealth acquired by the usual means.-^T. :
SECTION XXVII "Yudhishthira said, 'In consequence of the fall of Abhimanyu of tender years, of the sons of Draupadi, of Dhrishtadyumna, of Virata, of king Drupada, of Vasusena conversant with every duty, of the royal Dhrishtaketu, and of diverse other kings hailing from diverse regions, in battle, grief does not forsake my wretched self that am a slater of
kinsmen
Indeed, exterminater of my !
I
am
own
inordinately covetous of kingdom and He upon whose breast and limbs
race!
am I
an
used
Ganga's son has been slain by me in battle through lust of sovereignty When I beheld that lion among men, viz., our grandsire, assailed by Sikhandin and trembling and reeling in conseto roll
in sport, alas, that
!
quence of Partha's shafts that resembled thunder-bolts in energy, when I beheld his tall form pierced all over with blazing arrows and himself When become weak like an aged lion, my heart was deeply pained I beheld that afflicter of hostile cars reel like a mountain summit and !
fall
down
strengthless on the
terrace of his
own
vehicle with his face
turned towards the east, my senses were stupefied. That scion of Kuru's race who with bow and shaft in hand had contended in fierce battle for many days with Rama himself of Bhrigu's line on the field
by Kuru, that son of Ganga, that hero, who, at Baranashi, of brides, had, on a single car, challenged to battle the assembled Kshatriyas of the world, he who had burnt by the energy of his weapons that irresistible and foremost of kings, viz., Ugrayudha, sanctified
for the sake
alas, that
Knowing hero has been caused by me to be slain in battle Sikhandin the prince of Panchala was his destroyer, that refrained from .slaying the prince with his shafts. Alas, such !
full well that
hero a
still
magnanimous warrior was
slain
by Arjuna
!
O
best of sages, at that
moment when I beheld the grandsire stretched on the Earth and coverHe who had proed with blood, a violent fever afflicted my heart he was caused to be we when were us alas, children, and reared tected of covetous kingdom, that am a slayer slain by my sinful self that am !
reverend seniors, and a perfect fool, for the sake of sovereignty that Our preceptor, the great bowman Drona, would last but a few days was the all adored by approached by me and addressed falsely in kings, of
!
burning all my The preceptor said unto me Tell me truly, O king, whether limbs Expecting truth from me, the Brahmana asked my son liveth still respect of his son
The memory
!
of that act of
mine
is
!
!
By silently uttering the word elephant, I behaved Sinful that I am, exceedingly covetous of kinghim falsely towards dom, and a slayer of my reverend seniors, I behaved even thus towards my preceptor in battle, throwing off the garb of truth (which I was believed to wear), for I said unto him that Aswatthaman had been killed
me
of
all
others.
!
when,
in
an elephant of that name had been slain* To what go (hereafter), having perpetrated such infamous deeds?
fact,
regions shall
I
MAHABfiAfiADA
52
caused also my eldest brother Kama to be slain, that terrible warrior who never retreated from battle ! Who is there more sinful than I ? tender years, that hero Through covetousness I caused Abhimanyu of to penetrate into the array that who resembled a lion born in the hills, one guilty of infanticide. like I am was protected by Drona himself to look Arjuna or the I have not, since then, been able Sinful as I
I
!
am,
also for Draupadi who lotus-eyed Krishna in the face ! I grieve of her five mountains ! bereft Earth the bereft of her five sons like
is
I
am a great offender, a great sinner, and a destroyer of the Earth Without rising from this seat that I now occupy, I will weaken my body Know me who am the slayer of (by starvation) and meet with death here in the observance of the down sat has my preceptor as one that of An exterminater my race, I must do so in order that I Praya vow !
!
!
1
I shall forego all any of other orders of beings food and drink, and without moving from this place, O great ascetic, I pray you with humishall dry up my life-breaths that are so dear withersoever and you please ! Let go lity, grant me permission in this
may not be reborn
in
I
!
every one grant
me
permission.
I shall
cast off this body of
mine
!
Vaisampayana continued, "Restraining Pritha's son who, stupeby sorrow on account of his kinsmen, uttered such words, Vyasa, that best of ascetics, spoke as follows, first telling him, This can
fied
not be M
!'
behoveth thee not, O monarch, to indulge in I shall repeat what I have once said. All this is such poignant grief Without doubt, all creatures that are born Destiny, O puissant one display at first a union ( of diverse materials and forces). Dissolution, however, overtakes them at the end. Like bubbles in water they rise and disappear. All things massed together are sure to crumble away, and all things that rise must fall down. Union ends in dissolution, and
Vyasa
said,
'It !
!
ends in death, Idleness, though temporarily agreeable, ends in misery, and labour with skill, though temporarily painful, ends in life
Affluence, Prosperity, Modesty, Contentment, and Fame dwell in labour and skill but not in idleness. 2 Friends are not competent to bestow happiness, nor foes competent to inflict misery. Similarly
happiness.
wisdom does not bring wealth nor does wealth bring happiness. Since, O son of Kunti. thou hast been created by the Maker to engage thyself in Work. Success springs from " king, to avoid Work.'
1
that in
Th6 meaning
my
next
is
life I
Work,
Thou
art not competent,
O
that I must undergo such a severe penanoe in order not be born as an inferior animal but may
may
succeed in taking birth among men. T. 2 The first line of 30 is incorrectly read in the Bengal teits. Bombay reading, which I have adopted, is the right one. T.
The
SECTION XXVIII "Vyasa then dispelled the grief of the eldest son of Pandu, who, burning with sorrow on account the slaughter of his kinsmen, had resolved to cast off his life-breaths.
Vaisampayana
Vyasa said, among men, that it,
O
said,
'In is
Yudhishthira
with sorrow and
Asma
this
connection
is
name
of
known by
the
cited the old
Asma's
story,
discourse.
Janaka the ruler of the Videhas,
!
O tiger
Listen to
O king,
filled
questioned a wise Brahmana of the name of
grief,
for the resolution of his doubts.
'Janaka said, How should a man desirous of his own good behave upon occasions of the accession and the destruction of both kinsmen and wealth ? ''*
1
'Asma
Immediately after the formation of a man's body, themselves to it. Although there is a possibility of either of the two overtaking the person, yet whichever actually overtakes him quickly robs him of his reason like the wind driving away gatheriug clouds. (In times of prosperity) one thinks in this strain, I can do whatever I like / I am of high birth I am not an ordinary viz., man / His mind becomes soaked with such triple vanity. Addicted to all earthly enjoyments, he begins to waste the wealth hoarded by his joys
and
said,
griefs attach
I
Impoverished in course of time, he regards the appropriawhat belongs to others as even. laudable. Like a hunter piercing
ancestors. tion of
a deer with
his shafts, the king
then punishes that wicked wight, that
robber of other people's possessions, that transgressor of law and rule. Without attaining to a hundred years (the usual period of human life),
men scarcely live beyond twenty or thirty years. Carefully observbehaviour of all creatures, a king should, by the exercise of his the ing intelligence, apply remedies for alleviating the great sorrows of his
such
subjects.
The
causes of
all
mental sorrow are two,
mind and the accession of
distress.
No
viz.,
delusion of the
third cause exists.
All these
from attachment to earthly 1 even are such. overtake that man, Decrepitude and enjoyments, all devour of wolves, creatures, stronger weak, short Death, like a pair or tall. No man can escape decrepitude and death, not even the subjugator of the whole Earth girt by the sea. Be it happiness or be it diverse kinds of
woe
as
also those
sorrow that comes upon creatures,
arising
it
should be enjoyed or borne with-
no method of escape from them. one in early or middle or old age. The evils of life, O king, overtake They can never be avoided, while those ( sources of bliss ) that are 2 The absence of what is agreeable, the presence coveted never come.
out elation or depression.
There
is
T. i.e., spring from such causes. covets freedom from decay and immortality, but instead of obtaining what he covets or strives for, decay and death become his portion on Earth. T. 1
Even such,
2
Man
&
MAHABHAKATA
of what is disagreeable, good and evil, bliss and woe, follow Destiny. Similarly, the birth of creatures and their death, and the accessions of
gain and
Even
and touch spring naturally, happiness and misery arise from what has been pre-ordained. Seats and beds and vehicles, prosperity and drink and 1 food, ever approach living creatures according to Time's course. Physicians even get ill. The strong become weak. They that are in the loss,
are
all
pre-ordained.
enjoyment of prosperity Time is very wonderful.
lose all
as scent, colour, taste,
and become indigent.
The
course of
High-birth, health, beauty, prosperity, and
The indigent, alThe affluent again Destiny. The evils
objects of enjoyment, are all won through Destiny. though they may not desire it, have many children.
are seen to be childless.
Wonderful
caused by disease,
water,
fire,
is
the course of
weapons, hunger,
death, and falls from high places, overtake a
poison, fever, and
man
according to the It he is is which born. in world under this that somebody, seen Destiny without sinning, suffers diverse ills, while another, having sinned, is
down by the weight of calamity. It is seen that somebody in the enjoyment of wealth perishes in youth while some one that is
not borne
;
borne down by decrepitude, for a hundred One born in an ignoble race may have a very long life, while years. one sprung from a noble line perishes soon like an insect. In this world, it is very common that persons in affluent circumstances have no appetite, while they that are indigent can digest chips of wood. Impelled by destiny, whatever sins the man of wicked soul, discontented with his condition, commits, saying I am the doer* he regards to be all for his good. Hunting, dice, women, wine, brawls, these are censured by poor drags on
his existence,
Many
the wise.
persons, however, possessed of even extensive
ledge of the scriptures are seen to be addicted to them.
know-
Objects,
whether coveted or otherwise, come upon creatures in consequence of Time's course. No other cause can be traced. Air, space, fire, moon, sun, day, night, the luminous bodies ( in the firmament ), rivers, and mountains, who makes them and who supports them? Cold, and heat, and rain, come one after another in consequence of Time's course. It is even so, O bull among men, with the happiness and the misery of mankind. Neither medicines, nor incantations, can rescue the man
by death. As two logs of wood on the great ocean, come together and are again ( when the time comes ) separated, even so creatures come together and are again ( when the time comes ) separated. Time acts equally towards those
assailed by decrepitude or overtaken floating
men
that
live
upon the food that others supply.
are in affluent circumstances and that ) enjoy the pleasures of song and dance in the company of women and those helpless men that (
of relationship are contracted,
In this world a thousand kinds
such as mother and father and son and
wife. In reality, however, whose are they and whose are we ? No one can become any one's own, nor can any one become anybody else's own. Our union here with wives and kinsfolk and well-wishers is like that of
travellers at a road-side inn. I ?
Hou; come
I
here
Where am
IWhat
for
and
1 ?
Where
whom
I
shall 1 go ?
grieve ?
Who am
Reflecting on
these questions one obtains tranquillity. Life and its environments are constantly revolving like a wheel, and the companionship of those that are dear
is
The union with brother, mother,
transitory.
like that of travellers in
an inn.
father,
and
Men
of knowledge behold, as if with corporeal eyes, the next world that is unseen. Without disregardOne ing the scriptures, one desirous of knowledge should have faith.
friend
is
knowledge should perform the rites laid down in respect of the gods, practise all religious duties, perform sacrifices, and the judiciously pursue virtue, profit, and pleasure. Alas, no one understands that the world is sinking on the ocean of Time that is so very possessed of Pitris
deep and that is infested by those huge crocodiles called decrepitude and death Many physicians may be seen afflicted with all the members of their families, although they have carefully studied the science 1 Taking bitters and diverse kinds of oily drugs, these of Medicine. !
succeed not in transcending death, like ocean in transcending its contiMen well-versed in Chemistry, notwithstanding chemical compounds applied judiciously, are seen to be broken down by decrepi' nents.
tude like trees broken of ascetic merit,
frequently and death.
down by
performing
As
elephants.
Similarly, persons possessed
devoted
to study of the Vedas, practising charity, and sacrifices, succeed not in escaping decrepitude
creatures that have taken birth, neither years, nor months, nor fortnights, nor days, nor nights, that have once passed, do ever return. Man, whose existence is so transitory, is
regards
all
course of Time, whether he will or not, to come upon this broad path that has to be trodden by every creature.* and inevitable Whether the body springs from the creature or the creature springs from the body, one's union, however, with wives and other friends is 8 Oue can not obtain a lasting comlike that of travellers in an inn. forced, in
panionship with any one. One cannot obtain such companionship with one's own body. How then can be it had with any one else ? Where,
O king, is thy sire today and where thy grandsire ? Thou beholdst them not today and they do not behold thee. O sinless one No person !
1 Literally, the science of Life.
T.
2 This inevitable and broad path is the path of Life. What is said here is that every creature is subject to birth. T. 3 The first line of this verse refers to the disputed question of whether the body exists independent of life, or the creature exists independent This is much disputed by Hindu philosophers. The gross of the body. body may be dissolved, but the linga sarira (composed of the subtilest elements) exists as a cause for the unborn Soul. This is maintained by many. T.
MAHABEARATA
56
can see either heaven or of the virtuous.
With
a
O
The
hell.
however, are the eyes
scriptures,
king, frame thy conduct according to the scriptures
pure heart, one should practise
first
the
vow
I
of
Brahmacharya and then beget children and then perform sacrifices, for paying off the debt one owes to the Pitris, the gods, and men Performing sacrifices and engaged in procreating ( children ), after having first observed the vow of Brahmacharyya, one who hath wisdom for his eyes, casting off all anxiety of heart, should pay court to heaven, this world, and his own soul.^ That king bent upon the practice of virtue who strives judiciously for acquiring Heaven and Earth and who takes of earthly goods just what is ordained ( as the king's share ) in the scriptures, wins a reputation that spreads over all the worlds and among all creatures, mobile and immobile The ruler of the Videhas, of clear understanding, having heard these words full of reason, became freed from grief, and taking Asma's leave proceeded towards his abode. O thou of unThou art equal to Sakra fading glory, cast off thy griefs and rise up himself. Suffer thy soul to be gladdened. The Earth has been won by !
!
thee in the exercise of Kshatriya duties.
and do not disregard
my
words
"
Enjoy her,
O son
of Kunti,
?'
SECTION XXIX Vaisampayana said, "That foremost of kings, viz., Yudhishthira Dharma, still remaining speechless, Pandu's son Arjuna addressed Krishna and spoke as follows. "Arjuna said, This scorcher of foes, viz., Dharma's son, is burn,
the son of
ing with grief on
O
Madhava
danger
!
It
account of his (slaughtered) kinsfolk. Comfort him, O Janarddana, all of us have fallen into great behoveth thee, O mighty-armed one, to dispel his grief P " !
Once more,
Vaisampayana continued, "Thus addressed by the high-souled Arjuna, the lotus-eyed Govinda of unfading glory turned his face towards the king. Kesava could not by any means be disregarded by Yudhishthira. From his earliest years Govinda was dearer to Yudhishthira than Arjuna himself. Taking up the king's hand adorned with sandal-paste and looking like a column of marble, the mighty-armed Saurin began to speak, gladdening (the hearts of all who listened to him). His face, adorned with teeth and eyes that were very beautiful, shone brightly like a full-blown lotus at sunrise.
"Vasudeva
said,
"Do
grief that emaciates thy body
O tiger
among men, indulge in such They who have been slain in this battle
not, !
Those Kshatriyas, O king, that have even like objects that one acquires in one's dreams and that vanish when one awakes. All of them were will
on no account be got back
fallen
i.e, t
!
in this great battle, are
1 Param here is explained by Nilakantha as Paramatma. seek to obtain and enjoy them, T,
Pay
court
BANTI PARVA
67
heroes and ornaments of battle.
They were vanquished while rushing with faces towards their foes. No one amongst them was slain with wounds on the back or while flying away. All of them, having contended with heroes in great battle and having cast off their life-breaths then, have, sanctified by weapons, proceeded to heaven. It behoveth thee not to grieve for them Devoted to the duties of Kshatriyas, possessed of courage, perfectly conversant with the Vedas and their branches, all of them have attained to that blissful end which is obtainable by heroes. It behoveth thee not to grieve for them after hearing !
from
of those high-souled lords of Earth, of ancient days, that departed
In this connection
world.
this
when the
is
cited the old discourse of
Narada
was deeply afflicted with grief on (Narada said), Subject to happiness all and and misery, myself, thyself creatures, O Srinjaya, shall have to Listen to me as I recite the die. What cause then is there for sorrow Hear me with concentratgreat blessedness of ( some ) ancient king before Srinjaya
account of the death of
latter
his son.
!
!
ed attention
!
Thou
O
shalt then,
king, cast off thy grief
to the story of those high-souled lords of Earth, abate thy
!
Listening
sorrow
O, hear me as I recite their stories to thee in detail By listening to the charming and delightful history of those kings of ancient times, malignant stars may be propitiated and the period of one's life be increased. !
!
We hear, O Srinjaya, who was
was a king Even he fell
that there
the son of Avikshit.
of the
name
of
a prey to death.
Marutta The gods
with Indra and Varuna and Vrihaspati at their head came to the sacri1 called Viswasrij, performed by that high-souled monarch. fice, Challenging Sakra, the chief of the gods, that king vanquished him in battle.
The
learned Vrihaspati, from desire of doing good unto Indra,
officiate at Marutta' s sacrifice. Thereupon Samvarta, the younger brother of Vrihaspati, acceded to the king's request. During best of monarchs, the Earth yielded crops the rule of that king, was and adorned with diverse kinds of ornaments. without being tilled
had refused to
O
In the sacrifice of that king, the Viswedevas sat as courtiers, the Maruts
acted as distributors (of food and presents) and the high-souled Saddhyas were also present. In that sacrifice of Marutta, the Maruts drank Soma.
The sacrificial presents the king made surpassed (in value) those ever made by the gods, the Gandharvas, and men. When even that king, O
who transcended thee in religious merit, knowledge, renunaffluence, and who was purer than thy son, fell a prey for and ciation, There was another king of the name death, do not grieve for thy son Srinjaya,
I
We hear, O Srinjaya,
that even he fell Suhotra the son of Atithi. to death. During his rule, Maghavat showered gold for one whole year upon his kingdom. Obtaining that king for her lord, the
of
a prey
1
wealth.
8
This sacrifice T.
is
one in which the performer parts with
all
his
MAHABHABATA
58
1 Earth became in reality (and not in name only as before) Vdsumati. The rivers, during the sway of that king, bore golden tortoises, crabs, alligators, sharks, and porpoises, for the adorable Indra, O king, had
showered these upon teem. Beholding those golden fishes and sharks and tortoises in hundreds and thousands, Atithi's son became filled with wonder. Collecting that vast wealth of gold that covered the Earth, Suhotra performed a sacrifice at Kurujangala and gave it away unto the Brahmanas. What that king, O Srinjaya, who transcended thee in the four attributes of religious merit, knowledge, renunciation, and affluence, and who was purer than thy son, fell a prey to death, do not grieve for thy son (that is dead). Thy son never performed a sacrifice and never made gifts. Knowing this, pacify thy mind and do not give 2 We hear also, O Srinjaya, that Vrihadratha the king of way to grief. the Angas, fell a steeds.
prey to death. He gave away a hundred thousand maidens also, adorned with golden orna-
A hundred thousand
ments, he gave away as presents in a sacrifice he performed. A hundred thousand elephants also of the best breed, he gave away as presents in hundred millions also of bulls, another sacrifice performed by him.
A
adorned with golden chains, with thousands of kine accompanying them, he gave away as sacrificial presents. While the king of Anga performed his sacrifice by the hill called Vishnupada, Indra became intoxicated with the Soma he drank, and the Brahmanas with the presents they received.
In
the sacrifices,
O
monarch, numbering by
hundreds, that this king performed of old, the presents he made far surpassed those ever made by the gods, the Qandharvas, and men. No
man was born, or will ever be born, that gave or will give away much wealth as was given away by the king of the Angas in the seven
other so
sacrifices he
performed, each of which was characterised by the conse3 When, O Srinjaya, this Vrihadratha even, who
cration of the Soma.
and who was purer than thy grieve for thy son that is dead. hear also, O Srinjaya, that Sivi the son of Usinara, fell a prey to death. That king swayed the whole Earth as one sways the leathern shield in
was thy superior son, fell a prey
in the four attributes
We
to death, do not
on a single car that proved victorious in every battle, king Sivi caused the whole Earth to resound with the rattle of his
his hand. Riding
1 Vasumati means possessed of wealth (from Vasu and the suffix mat). The Burdwan Pundits have committed a ridiculous blunder in rendering this verse.
2
the
Bombay
bhava.
T.
The Bengal reading chainam
in the first line of 31 is better than reading chetya, which, Nilakantha explains, means chetanavan
T.
3 These seven sacrifices
were the Agnishtoma the Atyagnishtoma, the Ukthya, the Shodashi, the Vajapeya, the Atiratra, and the Aptoryama. Each of these required the consecration of the Soma.T. ,
SANTI PAKVA
59
wheels and subjugated all monarchs. 1 Usinara's son Sivi gave away, in a sacrifice, all the kine and horses he had, both domestic and wild. The Creator himself thought that no one amongst the kings of the past or the future had or would have the ability to bear the burthen, jaya, that Usinara's son Sivi, that foremost of kings, that hero
to that of Indra
possessed of prowess equal
himself, bore.
O Srin-
who was Do not,
who never performed any sacrifice nor O made any gift. Indeed, Srinjaya, when Sivi, who was far superior to thee in the four attributes and who was purer than thy son, fell a ptey
therefore, grieve for thy son
to death, do not grieve for thy son that
is
dead
that the high-souled Bharata also, the son of
who had
a vast
and
!
We
hear,
O Srinjaya,
Dushmanta and Sakuntala,
well-filled treasury, fell a prey to death.
Devoting
three hundred horses unto the gods on the banks of the Yamuna, twenty on the banks of the Saraswati, and fourteen on the banks of Ganga, that king of great energy, in days of old, performed (in this order ) a thousand Horse-sacrifices and a hundred Rajasuyas. No one amongst
the kings of the Earth can imitate the great deeds of Bharata, even as no man cm, by the might of his arms, soar into the welkin. Erecting
numerous
gave away innumerable horses and untold
sacrificial altars, he
2 When even he, O Srinjaya, who was wealth unto the sage Kanwa. far superior to thee in the four attributes and who was purer than thy son, fell a prey to death, do not grieve for thy son that is dead
We
!
O
hear,
He
death.
own
Srinjaya, that
loins.
helpless.
Rama
also,
the son of Dasaratha,
fell a
prey to
his subjects as if they were the sons of his In his dominions there were no widows and none that was
always cherished
Indeed,
Rama
father Dasaratha.
governing his kingdom always acted like his The clouds, yielding showers seasonably, caused the in
During the period of his rule, food was always abundant in his kingdom. No death occurred by drowning or by fire. As long as Rama governed it, there was no fear in his kingdom of any disease. Every man lived for a thousand years, and every
crops to grow abundantly.
man was
blessed with a thousand children.
During the period of
men were whole and all men attained the fruition of The very women did not quarrel with one another, what their wishes. need then be said of the men During his rule his subjects were always Rama's sway,
all
?,
devoted to virtue.
Contented, crowned with fruition in respect of
the objects of their desire, fearless, free, and wedded to the vow of truth, were all tha people when Rama governed the kingdom. The trees always bore flowers and fruits and were subject to no accidents. all
1 The expression used is "he caused one umbrella only to be set up." The custom is well-known that none but kings could cause umbrellas to be
held over their heads.
2
-T.
Kanwa had brought up
in his retreat Bharata's mother Sakuntala deserted, immediately after her birth, by her mother, Bharata himself was born in Kanwa's retreat. T.
who had been Menaka.
4
MAHABEABATA
60
Every cow yielded milk
filling a
drona to the brim.
Having
dwelt, in
and ten years in the woods, the observance 1 Rama performed ten Horse-sacrifices of great splendour and to them the freest access was given to all. Possessed of youth, of a dark comthe leader of an elephantine herd. plexion, with red eyes, he looked like and of handsome face, his to his knees down With arms stretching lion of a and the might of his arms great. shoulders were like those Ascending upon the throne of Ayodyha, he ruled for ten thousand and of severe penances, for four
ten hundred years. When he, the four principal attributes and
O Srinjaya,
who transcended thee
in
who was
purer than thy son, fell a prey hear, to death, do not grieve for thy son that is dead Srinjaya, that king Bhagiratha also died. In one of the sacrifices of that king, intoxicated with the Soma he had drunk, Indra, the adorable chastiser !
We
O
by putting forth the might of his arms, many thousands of Asuras. King Bhagiratha, in one of the sacrifices he performed, gave away a million of maidens adorned with ornaments of gold. Each of those maidens sat upon a car and unto each car were attached.four steeds. With each car were a hundred elephants, all of the foremost breed and decked with chains of gold. Behind each elephant were a thousand steeds, and behind each steed a thousand kine, and behind each cow a thousand goats and sheep. (The river-Goddess) Ganga, named (from before) Bhagirathi, sat upon the lap of this king dwelling near ( her stream ), and from this incident she 2 The triple-coursed Ganga had agreed to be came to be called Urvasi. 'of of Ikshaku's race, that monarch ever engagBhagiratha the daughter of sacrifices with presents in profusion unto the ed in the performance of
Paka and the chief
Brahmanas.
3
When
of the gods, vanquished,
he,
O
Srinjaya,
who
transcended thee in respect
of the four principal attributes and who was purer than thy son, fell a hear, Srinjaya, that prey to death, do not grieve for thy son. also fell a to death. love The Brahmanas the high-souled Dwilipa prey
We
to recite his
innumerable deeds. In one of
O
his great sacrifices that king,
with heart fully assenting, gave away the entire Earth, abounding with wealth, unto the Brahmanas. In each sacrifice performed by him, the chief priest received as sacrificial fee a thousand elephants made of gold.
In one of his sacrifices, the stake
( set
up
for slaughtering the
:
1 Jaruthyan is explained by Nilakantha as Stutyan. It may also mean Triguna-dak&hinan. T. 2 The legend about the bringing down of Ganga is very beautiful. Ganga is nothing else than the melted form of Vishnu. For a time she dwelt in the pot (Kamandalu) of Brahman, The ancestors of Bhagiratha having perished through Kapila's curse, Bhagiratha resolved to rescue their spirits by calling down Ganga from heaven and causing her sacred waters to roll over the spot where their ashes lay. He succeeded in carryUrvasi literally ing out his resolution after conquering many difficulties. neans one who sits on the lap. T. 3 Triple-coursed, because Ganga is supposed to have one stream in pj u 7 en, one on Earth, and a third in the nether recions, T.
SANTI PABVA
61
victims) was made of gold and looked exceedingly beautiful. Discharging the duties assigned to them, the gods having Sakra for their chief, used to seek the protection of that king. Upon that golden stake possessed of great effulgence and decked with a ring, six thousand Gods and Qandharvas danced in joy, and Viswavasu himself, in their midst played on his Vina the seven notes according to the rules that regulate
Such was the character of Viswavasu's music that every creature (wherever he might be) thought that the great Qan-
their combinations.
No
dharva was playing to him alone.
other monarch could imitate this
achievement of king Dwilipa. The elephants of that king, intoxicated and adorned with housings of gold, used to lie down on the roads. 1 Those men proceeded to heaven that succeeded in obtaining a sight
even of the high-souled king Dwilipa who was ever truthful in speech and whose bow could bear a hundred foes equal in energy to a hundred Anantas. 2 These three sounds never ceased in Dwilipa's abode, viz., the voice of Vedic recitations, the twang of bows, and cries of Let
When
given.
O Srinjaya,
he,
who transcended
it
be
thee in the four princi-
pal attributes and who was purer than thy son, fell a prey to death, do not grieve for thy son that is dead. Yuvanaswa's son Mandhatri also,
O
Sanjaya,
we have
heard,
fell
a
prey to death.
The
deities
named
Maruts extracted that child from his sire's stomach through one of its sides. Sprung from a quantity of clarified butter that had been sanctified by mantra* (and that had by mistake been quaffed by his sire instead of his sire's spouse), Mandhatri was born in the stomach of the highsouled Yuvanaswa. Possessed of great prosperity, king Mandhatri conquered the three worlds. lying
on the lap
Beholding that child of celestial beauty Gods asked one another, From whom
of his sire, the
Then Indra approached him, saying, He shall obtain suck even from me From this circumstance, the chief of the deities came to call the child by the name of Mandhatri.* From shall this
child obtain suck?
!
the nourishment of that high-souled child of in
his
mouth, began
Yuvanaswa, the
to yield a
jet of
finger of
milk.
Sucking hundred days. In twelve days he looked like one of twelve years. The whole Earth in one day came under the sway of that high-souled and virtuous who resembled Indra himself for prowess in and brave king battle. He vanquished king Angara, Maruta, Asita, Gaya, and Vrihadratha the king of the Angas.* When Yuvanaswa's son fought in battle Indra, placed
Indra's finger, he
grew up
(into a stout youth) in a
1 The sense, I think, is that such was the profusion of Dwilipa's wealth that no care was taken for keeping gold-decked elephants within guarded enclosures. T. 2 Satadhanwan is explained by Nilakantha as one whose bow is capT. able of bearing a hundred Anantas.
3 Literally,
"Me
he shall
suck"1.
The Burdwan translators take Aeita and Gaya as one person Asitangaya, and K.P. Singha takes Anga and Vrihadratha to be two 4
ent nflVRnno.
Of nnnrRo.
hot.h are xwrnnc.
T.
called differ-
MAHABHARATA
62
with Angara, the Gods thought that the firmament was breaking with the twang of his bow. The whole Earth from where the Sun rises to
where he
said to be the field of Mandhatri.
sets is
Horse-sacrifices and
a hundred Rajasuyas, he gave
Having performed unto the Brahmanas
many Rofiita fishes. Those fishes were each ten Yojanas in length and one in breadth. Those that remained after gratifying the Brahmanas When he, O were divided amongst themselves by the other classes. 1
who transcended thee in respect of the four and who was purer than thy son, fell a prey to
Srinjaya,
butes
grieve for thy son that
son of Nahusha also
is
fell
dead.
We
hear,
a prey to death.
O Sanjaya,
principal attrideath, do not
that Yayati the
Having subjugated the whole
he journeyed through it, decking it with successive between which were measured by throws of a heavy piece of wood. Indeed, he reached the very shores of the
world with
its seas,
sacrificial altars the intervals
sea as he proceeded performing his way).
2
Having performed
great sacrifices (on those altars along a thousand sacrifices
and
hundred
a
Vajapeyas, he gratified the foremost of Brahmanas with three mountains of gold. Having slain many Daityas and Danavas duly arrayed in battle,
Nahusha's son Yayati divided the whole Earth (among his children). At last discarding his other sons headed by Yadu and Drahyu, he instailed (his youngest son) Puru on his throne and then entered the woods
accompanied by
his
When
wife.
he,
O Srinjaya,
thee in the four principal attributes and
who far surpassed who was purer than thy son,
We hear,
a prey to death, do not grieve for thy son that is dead. Srinjaya, that Amvarisha also, the son of Nabhaga, fell a
fell
O
prey to
death. That protector (of the world) and foremost of kings was regardThat monarch, ed by his subjects as the embodiment of virtue.
one of his sacrifices, assigned to the Brahmanas, for waiting upon them, a million of kings who had themselves performed thousands of
in
Men of piety praised Amvarisha the son of Nabhaga, had never been achieved before nor would their such feats that saying sacrifices each.
like
be achieved in the future. 3
Those hundreds upon hundreds and
thousands upon thousands of kings (that had at the command of Amvarisha waited at his sacrifices upon the Brahmanas that came there) became (through Amvarisha' s merits) crowned with the fruits of the Horse-sacrifice, and followed their lord by the Southern path (to 4 regions of brightness and bliss).
1
The
When
he,
O Srinjaya, who
far sur-
9^ is evidently connected with 91. Nilakantha exYet the Burdwan translators have made a mess of
first line of
pressly mentions this verse 92. T.
it.
2 Samyapat is explained as hurling a heavy piece of wood. What it meant here is that Yayati, having erected an altar, took up and hurled a piece of wood forward, and upon the place where it fell, erected another In this way he proceeded till he reached the very sea-shore. T. altar.
3 It
Dakshinah
may mean 4.
TT "P
is explained by Nilatantba as liberal-minded men. T.
RlnrtVio
liO.d
mo
rl
o
a.
vi3i/tii ISMI
men
possessed
of
SANTI PARVA
63
passed thee in the four principal attributes and who was purer than thy son, fell a prey to death, do not grieve for thy child that is dead
!
We hear, O Srinjaya,
fell
That high-souled king had a hundred thousand wives, them used to wear golden armour and all of
a prey to death.
and
that Sasavindu also, the son of Chitraratha,
a million of sons. All of
them were excellent bowmen.
Each of those princes married a hundred princesses, and each princess brought a hundred elephants. With each of those elephants were a hundred cars. With each car were a hundred steeds, all of good breed and all decked with trappings of gold. steed were a hundred kine, and with each cow were a hundred sheep and goats. This countless wealth, O monarch, Sasavindu gave away, in a Horse-sacrifice, unto the Brahmanas. When he, O Srinjaya, who far surpassed thee in the four principal attributes and who was purer than thy son, fell a prey to death, do not grieve for
With each
We hear, O Srinjaya, that Gaya also, the son prey to death. For a hundred years, that king subsisted upon the remains of sacrificial food. (Pleased with such devotion) Agni desired to give him boons. The boons solicited by Gaya Let my wealth be inexhaustible even if I give ceaselessly were Let my regard for virtue exist for ever! Let my heart ever take pleasure thy child that
of
is
dead.
Amurtharayas,
fell a
!
1
It hath Truth, through thy grace, O eater of sacrificial libations obtained all those us that wishes heard from king been Gaya by Agni.
in
!
On days of the new moon, on those of
the full moon, and on every fourth
month, for a thousand years, Gaya repeatedly performed the HorseRising ( at the completion of every sacrifice ) he gave away a hundred thousand kine and hundreds of mules ( unto the Brahmanas ) sacrifice.
during this period. the
That bull among men
Brahmanas with wealth, the
Pitris
with Som0, with Swadha, and the women with gratified the gods
accomplishment of all their wishes. In his great Horse-sacrifice, king Gaya caused a golden ground to be made, measuring a hundred cubits in length and fifty in breadth, and gave it away as the sacrifithe
cial fee.
That foremost
gave away as
Ganga.
many
When
he,
of
men,
vi*.,
Gaya, the son of Amurtharayas,
kine as there are sand grains,
O
Srinjaya,
who
far
O
king, in the river
surpassed thee in the four
and who was purer than thy son, fell a prey to death, do not grieve for thy son that is dead. We hear, O Srinjaya, that Sankriti's son Rantideva also fell a prey to death. Having undergone the austerest of penances and adored him with great reverence, he obtained these boons from Sakra, having solicited them, saying, Let not my faith Let us have abundant food and abundant guests sustain any diminution, and let us not have to ask anything of any principal attributes
'
!
1 There is a slight difference of reading in the first half of the second Nilakantha explains it with his usual ingenuity. The Bengal reading, with me, is disapproved by him. For all that, the Bengal reading which I have adopted, seems to be preferable, T
line.
MAHABHABATA
64
person!
and wild, slaughtered in his the high-souled Rantideva of rigid
The
animals, both domestic
sacrifice, used to come to him, viz., vows and great fame, of their own accord. The secretions that flowed from the skins of the animals (slaughtered in his sacrifices), produced a mighty and celebrated river which to this day is known by the name of Charmanwati. King Rantideva used to make gifts unto the Brahmanas When the king said Unto thee I give a in an extensive enclosure. the Brahmanas (withUnto thee I give a hundred hundred nishkas noise made a was offered what ( expressive of refusal ). out accepting ) the When, however, the king would say I give a thousand nishkas !
\
I
accepted. All the vessels and plates, in Rantideva's for holding food and other articles, all the jugs and pots, the palace, pans and plates and cups, were of gold. On those night during which the guests used to live in Rantideva's abode, twenty thousand and one gifts
were
all
hundred kine had to be slaughtered. Yet even on such occasions, the cooks, decked in ear-rings, used to proclaim ( amongst those that sat down to supper ). There is abundant soup, take as much as ye wish but of flesh we have not as much today as on former occasions When ;
!
he,
O
who
Srinjaya,
far surpassed thee in the four
and who was purer than thy
son,
fell
principal attributes a prey to death, do not grieve
We
hear, O Srinjaya, that the high-souled thy son that is dead, Sagara also fell a prey to death. He was of Ikshaku's race, a tiger among men, and of superhuman prowess. Sixty thousand sons used to walk for
behind him, like myriads upon myriads of stars waiting upon the Moon in the cloudless firmament of autumn. His sway extended over the
He gratified the gods by performing a thousand gave away unto deserving Brahmanas palatial mansions with columns of gold and (other parts) made entirely of that precious metal, containing costly beds and bevies of beautiful ladies with eyes resembling petals of the lotus, and diverse other kinds of whole of
this Earth.
1
He
Horse-sacrifices.
At
command, the Brahmanas divided those gifts among themselves. Through anger that king causad the Earth to be excavated whereupon she came to have the ocean on her bosom, and for this, the ocean has come to be called Sagara after his name. When he, O Srinjaya, who far surpassed thee in the four principal attributes valuable objects.
his
and who was purer than thy for thy son that
is
the son of Vena,
fell
dead.
son, fella prey to death, do not grieve
We hear, O Srinjaya,
a prey to death.
gether in the great forest, installed
And
because
it
him
that king Prithu also,
The great
Rishis, assembling toin the sovereignty of the Earth.
was thought that he would advance
was, for that reason, called Prithu (the advancer).
all
And
mankind, he
because also he
protected people from injuries (Kshata), he was, for that reason, called
his
1 Literally, 'there T.
time/
was but one umbrella opened on the Earth
in
BANTI PARVA
Vena,
all
(protector from injuries). Beholding Prithu the son of the creatures of the Earth exclaimed, have been lov-
We
him
ingly attached to
ment
(
to
65
him
From
!
of all creatures
),
circumstance of the loving attachhe came to be called a Raja ( one that
this
can inspire attachment). The Earth, during his sway, yielded crops without being tilled, every leaf that the trees had bore honey and every cow yielded a jugful of milk. All men were hale and all their wishes used to be crowned with fruition. They had no fear of any kind. ;
They used
to live, as they pleased, in fields
or in
(
sheltered
)
houses.
When
Prithu desired to go over the sea, the waters became solidified. rivers also never swelled up when he had to cross them but re-
The
mained perfectly calm. The standard on his car moved freely everywhere ( without being obstructed by any impediment ). King Prithu, in one of his grand Horse-sacrifices, gave away unto the Brahmanas one and twenty mountains of gold, each measuring three nalwas 1 When he,
O Srinjaya,
who
far surpassed thee in the four principal attributes
and who was purer than thy
son, fell a prey to death, do not grieve for
O
is dead. Upon what, Srinjaya, dost thou reflect in seems, king, that thou hearest not these words of mine thou hast not heard them, then this discourse of mine has been a
thy son that silence ? If
O
It
!
fruitless rhapsody, like
medicine or diet, to a person on the point of
death.
"Srinjaya said,
I
am
O
attending,
thine, of excellent import and
perfumed
Narada, to
this
discourse of
like a
garland of flowers, this discourse upon the conduct of high-souled royal sages of meritorious deeds and great fame, that can certainly dispel grief Thy disI have been course, O great sage, has not been a fruitless rhapsody !
!
freed
from
grief at thy
very sight
!
Like one never satiated with
O thou of true not satiated with thy words drinking nectar, to show thy grace towards this person lord, be inclined sight, if thou, burning on account of the death of his son, then that son, through that I
am
!
O
grace of thine, (in this life)
is
sure to be revived and to mingle once more with
me
!-
"Narada said, I will give back to thee that son of thine, named Suvarnashthivin, whom Parvata gave thee and who has been bereft of life Of the splendour of gold, that child shall have a thousand years !
!
SECTION XXX "Yudhishthira said, 'How did the son of Srinjaya become SuvarnasKtMvin ? 2 Why also did Parvata give Srinjaya that child ? And why did he die ? When the lives of all men in those days extended for a thousand years, why did Srinjaya's son die in infancy ? Or, was he in name only Suvarnashtfuvin ? How also did he come to be so ? I desire to
know
all this
1!
Nilakantha supposes that it has 1 The word in the original is nala. been BO used for the sake of rhythm, the correct form being nalwa, meaning T. a distance of four hundred cubits. 2 Literally, one whose excreta are gold. T.
MAHABHABATA
66
:
1
to thee,
! will recite
"Krishna said,
O
king, the facts as they
happened. There are two RisHis, the foremost ones in the world, named Narada and Parvata, Narada is the maternal uncle and Parvata is his With cheerful hearts, the uncle Narada and the nephew sister's son. Parvata had, in days of old, O king, left heaven for a pleasant ramble on Earth for tasting clarified butter and rice. Both of them, possessed of great ascetic merit, wandered over the Earth, subsisting on food taken by human beings. Filled with joy and entertaining great affection for each other, they entered into a compact that, whatever wish, good or bad, would be entertained by one should be disclosed to the other, but on the event of one of them acting otherwise, he should be subject to the other's curse. Agreeing to that understanding, those two great Rishis, adored of all the worlds, repaired to king Srinjaya, the son two, for thy good, shall dwell with of Sitya and said unto him, thee for a few days.
We O lord of Earth,
The
So be
duly
!
king, saying
do thou attend to
set
it,
all
our wants
himself to attend upon
them
After a while, one day, the king, filled with joy, introduced to those illustrious ascetics his daughter of the fairest complexion, sayThis my daughter will wait upon you both. Bright as the filaments ing, hospitably.
of the lotus, she
is
beautiful and of faultless limbs, accomplished and
is called Sukumari by name, Very well, said upon which the king directed his daughter, tellling O child, attend upon these two Brahmanas as thou wouldst upon her, The virtuous princess, saying, So be it began the gods or thy sire to attend upon them in obedience to her father's behest. Her dutiful services and her unrivalled beauty very soon inspired Narada with a tender flame towards her. That tender sentiment began to grow in the heart of the illustrious saint like the moon gradually waxing on the accession of the lighted fortnight. The virtuous Narada, however, overwhelmed by shame, could not disclose that burning attachment to his sister's son, the high-souled Parvata. By his ascetic power, as also by
of sweet manners,
and
the Rishis in reply,
!
signs,
Parvata understood
Inflamed with rage, the latter thereupon And he said, Having of a compact with me that, whatever wish, good or all.
resolved to curse the love-afflicted Narada.
thy
own
accord
made
bad, would be cherished by either of us should be disclosed to the other, thou hast violated it ! These were thy own words, O Brahmana ! It for this that I shall curse thee i Thou didst not tell me before that thy heart has been pierced by the charms of the maiden Sukumari ! It Thou art a Brahmacharin. Thou art is for this that I shall curse thee !
is
preceptor. Thou art an ascetic and a Brahmana. Yet hast thou Filled with rage I broken the compact thou hadst made with me
my
!
This Sukumari shall, curse even thee Listen to me without doubt, become thy wife From the time of thy marriage, however. O puissant one, both she and all men shall behold thee an ape, for thy true features having disappeared, an ape shalt thou appear
shall, for this,
I
!
!
SANTI PAtfVA linto all
!
Hearing these words of
his,
67
the uncle Narada,
filled
with
wrath, cursed his nephew Parvata in return, say ing, Alt hough thou hast ascetic merit and Brahmacharyya and truth and self-restraint, and although thou art ever devoted to virtue, thou shalt not yet succeed in proceeding to heaven ! Filled with rage and desire of vengeance, they thus cursed and flamed against each other like a couple of infuriate elephants. From that time the high-souled Parvata began to wander
over the Earth, respected as he deserved, O Bharata, for his own energy. Narada then, that foremost of Brahmanas, obtained according to due
hand of Srinjaya's daughter, the faultless Sukumari. The beheld Narada exactly as the curse had said. Indeed, however, princess, just after the last of the wedding mantras had been recited, Sukumari beheld the celestial RisHi to have a face like that of an ape. She, howrites the
ever, did not on that account, disregard her lord. On the other hand, she dedicated her love to him. Indeed, the princess, chaste as she was, devoted herself entirely to her lord and did not in her heart even desire
any one else among the gods, Muni's, and Yakshas for a husband. One day, as the illustrious Parvata, in course of his wanderings, entered a
Narada
solitary forest, he beheld
there.
Saluting him, Parvata said,
Show thy grace unto me by permitting me,
O
puissant one, to go to the cheerless Parvata kneeling before him with joined Seeing hands, Narada, himself more cheerless, said unto him, Thou hadst curst
heaven
!
me
Be thou an ape I After thou hadst said so unto me, first, saying, cursed thee from anger, saying, From this day thou shalt not dwell in heaven I It was not well of thee, since thou art like a son unto me !
I
The two
saints then freed each other
from
their
mutual curses. Behold-
ing her husband possessed of celestial form and blazing with beauty, Sukumari fled from him, taking him to be somebody other than her lord, Seeing the beautiful princess flying away from her lord, Parvata
addressed her, saying, This one is even thy husband Do not entertain This one is the illustrious and pussiant Rishi Narada, that any scruple !
I
He is thy lord, of one soul with thee foremost of virtuous persons in diverse ways by the high-souled Assured Do not have any doubt Parvata and informed also of the curse on her lord, the princess regain, !
!
!
ed her equanimity. his
Then Parvata proceeded
to
heaven and Narada to
home."
"Vasudeva continued, The illustrious Rishi Narada, who was best of men, asked by thee, himself an actor in this matter, is here. he will tell thee everything that happened/
O
'
SECTION XXXI Vaisampayana said, "The royal son of Pandu then addressed 'O holy one, I desire to hear of the birth of the child whose excreta were gold/ Thus addressed by king Yudhishthira thfe to him all that had occurred in just, the sage Narada began to narrate Narada, saying,
connection~with that child of golden excreta,
MAHABHABATA
68
"Narada here hath said
It
said,
is
even
O thou
so,
Asked by thee
!
now
I shall
of
mighty arms, as Kesava
recite the portion that re-
Myself, and my sister's son, the great ascetic one on occasion) unto Srinjaya that foremost of all ( victorious kings, for dwelling with him. Honoured by him with due rites, and with every wish of ours gratified, we took up our residence After the season of rains had gone, and when the time in his abode. own for our came departure, Parvata said unto me these words of grave import suitable to the hour. We have, O Brahmana, dwelt in the abode of this king for some time, highly honoured by him. Think of what
mains of
this
story.
Parvata, came
return
we
should
make
blessed aspect, saying,
great power,
king be est, let
of us
!
all this
I
!
O
then,
O
nephew,
monarch, addressed Parvata of becomes thee, and, O thou of
this
depends upon thyself
made happy and
him obtain
!
Through thy boons
his wishes
let the
Or, if thou chooshim be crowned with success through the ascetic merits of both After this, Parvata having called king Srinjaya, that foremost let
of victorious persons, said
unto him these words,
!
O bull
of Kuru's race,
We have been exceedingly gratified, O king, with thy hospitable attenWith our permission, O foreevery sincerity most of men, think of the boon thou shouldst solicit Let the boon, however, be such that it may not imply enmity to the gods or destruc1 tion to men I Accept then, O king, a boon, for thou deservest one as tions given to us with
!
!
we
think
Hearing these words, Srinjaya replied, If ye have been my object then has been gained, fot that of itself has greatest gain and that is regarded by me as the fruition of all !
gratified with me,
my
been
my
O
desire
!
Unto
Srinjaya
who
king, the fruition of that wish
for a long time
said so, Parvata again said, Solicit, which thou art cherishing in thy heart
Srinjaya answered, I desire a son that shall be heroic and possessed of great energy, firm in his vows and of long life, highly blessed and possessed of splendour equal to that of the Chief himself of the deities ! At this, Parvata said.This thy desire shall be fulfilled ! !
Thy child, however,
shall not be long-lived, for
thy wish for such a son over the Chief of the gods Thy son shall be known by the name of Suvarnashthivin. He shall be possessed of splendour like that of the Chief of the gods but take care to protect him is
even
for prevailing
!
always from that deity IHearing these words of the high-souled Parvata, Srinjaya began to beseech that saint for ordaining otherwise, saying, Let my son be long-lived. O Muni, through thy ascetic merit ! Parvata, however, said nothing, through partiality for Indra. Behold
unto him, Think of me, O king, (in promise to come when thought of by thee of lord Earth I will give thee back thy beloved
ing the king very cheerless,
and
thy distress), Do not grieve,
O
I
I
said
shall
!
!
1 The first line of 12 is misunderstood by the Burdwan translators. There can be no doubt, however, that Nilakantha, -whom I follow, i
right.
T.
3ANTI PABVA
69
even if he be dead, in his living form Having said so unto that monarch, both of us left his presence for coming to where we wished, and Srinjaya returned to his abode as he pleased. After some time had elapsed, the royal sage Srinjaya had born unto him a son of great prowess and blazing forth with energy. The child grew up like a large child,
!
lotus in a lake,
and became Suvarnashthivin
O best
of the
in reality as in name. This soon became widely known Kurus,
extraordinary fact, over the world. The Chief of the gods also came to
know
it
as the
Fearing humiliation (at the hands of the child when he would grow up), the slayer of Vala and Vritra began to watch for the laches of the prince. He commanded his celestial weapon Thun-
result of Parvata's boon.
him
der, standing before
in
embodied shape, saying,
one, and assuming the form of a tiger slay this prince
Go, !
O
Puissant
When
grown
may, by his achievements, humiliate me, O said Parvata Thus addressed by Sakra, the celestial as Thunder, up, this child
of Srinjaya
!
weapon Thunder, that, subjugator of hostile towns, began from that day to continually watch for the laches of the prince. Srinjaya, meanwhile, having obtained that child whose splendour resembled that of Indra himself, became filled with joy. The king, accompanied by his wives, and the other ladies of his household, took up his residence in 1 One day, on the shores of the Bhagirathi, the the midst of a forest, boy, accompanied by his nurse, ran hither and thither in play,
Though
only five years of age, his prowess, even then, resembled that of a mighty elephant. While thus employed, the child met a powerful tiger that
came upon him
as he
suddenly.
The infant prince trembled violently fell down lifeless on the
was being crushed by the tiger and soon
Earth.
At
this sight the
nurse uttered loud cries of
grief.
Having
slain
the prince, the tiger, through Indra's powers of delusion, vanished there and then. Hearing the voice of the crying nurse, the king, in great anxiety, ran to the spot. He beheld his son there, his blood quaffed off,
on the ground like the moon dropped from the firmament. Taking up on his lap the boy covered with blood, the king, with heart stricken by grief, began to lament piteously. The royal ladies then, afflicted with grief and crying, quickly ran to the spot where and lying
lifeless
In that situation the king thought of
king Srinjaya was.
me with
the king was thinking of
con-
me
centrated attention.
Knowing that
appeared before him, him all those stones,
Stricken with grief as the king was, I recited to monarch, that hero of Yadu's race has already
I
O
brought Srinjaya's child back to life, with Indra's permission. That which is ordained must occur. It is impossible that it should be otherwise. After this, prince Suvarnashthivin of great fame
recited to thee.
I
and energy began to delight the hearts of his parents Of great prowess, he ascended the throne of his father after the latter had repaired to 1
The Burdwan
translators have misunderstood this verse.
T.
MAHABHAEATA
70
heaven, and ruled for a period of one thousand and one hundred years. He worshipped the gods in many great sacrifices characterised by profuse presents. Possessed of great splendour, he gratified the gods and
Having procreated many sons, all of whom by multiplied the race, he went the way of all nature, O king,
the
Pitris,
Do
years.
thou,
O foremost of kings, dispel
this grief
born
their issues after
many
in thy heart,
even as Kesava has counselled thee, as also Vyasa of austere penances. Rise up, O king, and bear the burthen of this thy ancestral kingdom, and perform high and great sacrifices so that thou mayst obtain (hereafter) '
whatever regions may be desired by thee
!'
j
SECTION XXXII Vaisampayana said, 'Unto king Yudhishthira who still remained speechless and plunged in grief, the Island-born Vyasa, that great asceconversant with the truths of religion, spoke again. "Vyasa said, *O thou of eyes like lotus petals, the protection of subjects is the duty of kings. Those men that are always observant of tic,
O
king, walk powerful. Do thoui therefore, With Brahmanas, penances are a duty. in the steps of thy ancestors This is the eternal ordinance of the Vedas. Penances, therefore, bull
duty regard duty to be
all
!
of Bharata's race, constitute the eternal duty of Brahmanas.
O A Kshatriya
the protector of all persons in respect of their duties. 1 That man who, addicted to earthly possessions, transgresses wholesome restraints,
is
that offender against social harmony, should be chastised with a strong
That insensate person who seeks to transgress authority, be he an attendant, a son, or even a saint, indeed, all men of such sinful nature, should by every means be chastised or even killed. That king hand.
who conducts himself otherwise incurs sin. He who does not protect morality when it is being disregarded is himself a trespasser against morality. The Kauravas were trespassers again morality. They have, with their followers, been slain by thee. Thou hast been observant of the duties of thy own order. Why then, O son of Pandu, dost thou indulge in such grief ? The king should slay those that deserve death, make gifts to persons deserving of charity, and protect his subjects according to the ordinance/
Yudhishthira lips,
from thy Everything appertaining to mora-
do not doubt the words that
'I
said,
O thou of great ascetic
merit
!
fall
O foremost of all persons conversant I have, however, for the sake of kingdom, with morality and duty caused many persons to be slain Those deeds, O Brahmana, are burn-
lity
and duty
is
well
known
to thee,
!
!
i
.
ing and consuming
me
(, !
1 A Kshatriya should protect a Brahmana in respect of bis penances and a Vaisya in respect of the duties of his order. Whatever impediments a Brahmana or a Vaisya might encounter in the discharge of his duties,
SANTI PABVA "Vyasa
man
said,
the doer
?
Is
71
*O Bharata, is the Supreme Being the doer, or is everything the result of Chance in the world, or
we enjoy or suffer, the results of (previous) action ? Bharata, does all acts, good or bad, being urged thereto by the Supreme Being, then the fruits of those acts should attach to the are the fruits that If
man,
O
person cuts down, with an axe, a tree in forest, it is the person that incurs the sin and not the axe by any means. Or, if it be said that, the axe being only the material cause, th conse-
Supreme Being
himself.
If a
quence of the act (of cutting) should attach to the animate agent (and not to the inanimate tool), then the sin may be said to belong to the person that has made the axe. This, however, can scarcely be true. If
O son
this be not reasonable,
consequence' of an
act done
of Kunti, that
one man should incur the this, thou
by another, then, guided by
1 upon the Supreme Being. If, again, man be himself the agent of all his acts virtuous and sinful, then Supreme Director there is none, and, therefore, whatever thou hast No one, O king, can done cannot bring evil consequences on thee. ever turn away from that which is destined. If, again, Destiny be the result of the acts of former lives, then no sin can attach to one in this life even as the sin of cutting down a tree cannot touch the maker of If thou thinkest it is Chance only that acts in the world, the axe.* then such an act of destruction could never happen nor will ever 4 happen. If it is necessary to ascertain what is good and what is evil in
shouldst throw
all
responsiblity
1
the world, attend to the scriptures. In those scriptures it has been laid down that kings should stand with the rod of chastisement uplifted in
O
Bharata, that acts, good and bad, are contias a wheel, and men obtain the fruits of those here nually revolving One sinfnl act proceeds from another. acts, good or bad, that they do.
their hands.
O
I
think,
among kings, avoid all evil acts and do not thus set Thou shouldst adhere, O Bharata, to the duties, of thy own order. This self-destruction, O king, reproachable,
Therefore,
tiger
thy heart upon grief.
even
if
does not look well in thee for (evil) acts.
He
that
in their performance.
is
!
Expiations,
O
king,
have been ordained
alive can perform them, but he that dies fails
Therefore,
O king,
without laying down thy
perform those expiatory acts. If thou dost not " mayst have to repent in the next world/
life,
perform them thou
1 i.e., thou shouldst think that the consequences of all acts must attach to the Supreme Being himself, he being the urger of us all. T. 2 Na Para &o., i.e there is no Supreme Being and no next world. T. 3 No one being free in this life, all one's acts being the result of previous acts, there can be no responsibility for the acts of this life. T. 4 The manner in which this great battle has been brought about shows evidence of design and not mere Chance. Nilakantha reads hatam which is evidently wrong. There can be no doubt that the correct reading T. is hatham. ,
AVEA1 ITHAP
It ?i
io,isobsdt gniaH
O'
9
,bi2?.
SECTION XXXIII "Yudhishthira said, 'Sons and grandsons and brothers and sires and fathers-in-law and preceptors and maternal uncles and grandsires,
many
high-souled Kshatriyas,
relatives (by
marriage), friends,
and kinsmen, O'grandsire, and many foremost diverse countries, have fallen All these, O grand-
sister's sons,
companions, of
many
men coming from
!
sire, have been caused to be slain by myself alone, from desire of kingdom Having caused so many heroic kings who were always devoted to righteousness and all of whom had quaffed Soma in sacrifices, what Thinking that this Earth has been end shall I attain, O great ascetic bereft of many lions among kings, all of whom were in the enjoyment !
!
burn continually to this day Having witnessed this slaughter of kinsmen and millions of other men, I burn with grief, O grandsire Oh, what will be the plight of those foremost of ladies who have been deprived of sons, of husbands, and of brothers Reproaching the Pandavas and the Vrishnis as cruel murderers, those ladies, with emaciated features and plunged in grief, will throw themselves Not beholding their sires and brothers and husbands on the Earth and sons, those ladies, through affliction, casting off their life-breaths, I have no will go to the abode of Yama, O foremost of Brahmanas of great prosperity, I
!
!
!
!
!
The course of morality is very subtile. It is plain that doubt of this we shall ba stained with the guilt of slaughtering women for this Having slain our kinsmen and friends and thereby committed an inexpiable sin, we shall have to fall into hell with heads downwards O best our limbs of men, we shall, therefore, waste with the austerest of Tell rne, O grandsire, to what mode of life I should betake penances !
!
!
!
myself then
" !'
Vaisampayana continued,- "Hearing these words of Yudhishthira, the Island born Rishi, having reflected keenly for some time, addressed the son of Pandu as follows. "Vyasa said, 'Remembering the duties of a Kshatriya, O king, do All those Kshatriyas, O bull among Kshatriyas, not give way to grief !
have
fallen
in
the observance of their proper duties In the pursuit and of great fame on Earth, those foremost of men, !
of great prosperity all
of
whom were
of Time.
1
have perished through the influence hast not been their slayer, nor this Bhim, nor Arjuna, It is Time that took awaw their life-breaths according liable to death,
Thou
nor the twins.
law of change. Time hath neither mother, nor father, nor anybody for whom he is disposed to show any favour. He is the witness of the acts of all creatures. By him have they been taken away.
to the great
him.
He
O bull of Bharata's race,
was only an occasion ordained by creatures causes to be slain through the instrumentality of
This battle,
1 Nilakantha explains this in a different way. He thinks that the eiDression Kritantavidhi-sanjuktah means, 'through their own faults.' T.
SANTI PARVA creatures. This
Know bond
that
of
is
Time
the manner in which
puts forth
ifc
73 its irresietibla
power.
dealings with creatures) is dependent upon the the witness of all actions good and bad. It is Time
(in his
action and
is
that brings about the fruits, fraught with bliss or woe, of our actions. Think, mighty-armed one, of the acts of those Kshatriyas that have
Those acts were the causes of their destruction and it is in consequence of them that they have perished. Think also of thy own acts consisting of observances of vows with restrained soul. And think also how thou hast been forced by the Supreme Ordainer to do such an act (as As a weapon made by a smith the slaughter of so many human beings) fallen
1
!
under the control
the person that
is handling it, and moves as he moves it, similarly this universe, controlled by actions done in Time, moves as those actions move it. Seeing that the births and
or carpenter is
deaths
of
creatures take place without any (assignable) cause and in per-
of
and joy are perfectly needless. Although this entanglement of thy heart is a mere delusion, still, if it pleasest thee, king, perform expiatory rites (for washing thyself free of thy so-called It is heard, O Partha, that the gods and the Asuras fought against sin). The Asuras were the elder, and the gods the younger, other. each fect
wantonness,
grief
of prosperity, fierce was the battle fought between for two and thirty thousand years. lasted Making the them. The fight Earth one vast expanse of blood, the gods slew the Daityas and gained
Covetous
brothers.
Having obtained possession of the Earth, a (large) Brahmanas, conversant with the Vedas, armed themselves, for giving them help in the fight. stupefied with pride, with the Danavas and numbered eight and of name the Salavrika known by They were were slain All of however, by the gods. Thoee them, eighty thousand. possession of heaven.
number
of
wicked-souled persons who desire the extinction of virtue and who set sinfulness agoing deserve to be slain even as the furious Daityas were slain
by slaying a single individual a family may be saved, or, may be saved, such an if by slaying a single family the whole kingdom a be not Sin, will of transgression. king, sometimes act slaughter sometimes virtue assumes and the form of of form the virtue, assumes If
by the gods.
They, however, that are learned, know which is which. Therefore, son of Pandu, for thou art well versed in the scriptures. console thyself,
sin.
O Bharata, only followed the path formerly trodden by the bull of Pandu's race very gods. Men like yourselves never go to hell, scorcher of foes He Comfort these thy brothers and all thy friends, Thou
hast,
I
!
deliberately engages himself in sinful acts, and committing sinful acts feels no shame but continues the same as before, is called (in the scripThere is no expiation for him and his sins know no tures) a great sinner. in a noble race. Forced by the faults of others, born art diminution. Thou
who
thou hast most unwillingly done this, and having done this thou repentest The Horse-sacrifice, that grand rite, has been indicated as an expiaof it. Make preparations for that sacrifice, monarch, and thou tion for thee 1
shalt be freed from thy sins.
The
divine ohastiser of Paka, having van-
MAHABHABATA
74
quished his foes with the assistance of the Maruts, gradually performed a hundred sacrifices and became Satakratu* Freed from sin, possessed of heaven, and having obtained many regions of bliss and great happiness and is shining in beauty, and illuminating all the quarters with his splendour. The lord of Sachi is adored in the heavens by the Apsaras. The Bi&his and the other gods all Thou hast got the Earth through thy worship him with reverence.
prosperity, Sakra, surrounded by the Maruts,
have been vanquished by thee, sinless one, with friends to their thy kingdom, through thy prowess. Proceeding king, install their brothers, sons, or grandsons on their thrones. Behaving All the kings
prowess.
with kindness towards even the children in the womb, make thy subjects glad and happy, and rule the Earth. Install on their thrones the daughters
Women
and power. sorrows and become happy. Through Bharata, adore the gods Having comforted the whole empire in this way, in a Horse-sacrifice as the victorious Indra did in days of old. It is not of those
that have no sons.
this
means they
are fond of pleasure
will cast off their
proper for us to grieve for those high-souled Kshatriyas, O bull of thy order that have fallen in battle ). Stupefied by the power of the destroyer,
(
they have perished in the observance of the duties of their own order. Thou hast discharged the duties of a Kshatriya and obtained the Earth without a thorn in it. Observe thy own duties, O son of Kunti, for then,
Bharata, thou shalt be able to obtain happiness in the other world
1"
SECTION XXXIV* & XXXV "Yudhishthira liable to
said,
'After doing ?
perform expiation from sin ? Tell
for being freed
And what
me
this,
what
man become which he must do
acts does a
are those acts
grandsire
1"
'Having omitted to do those acts that
have been have been interdicted, and having behaved deceitfully, a man beeomes liable to perform expiation. The person in the observance of the Brahmacharyya vow, who rises from bed after the sun has risen" or goes to bed while the sun is setting, one who has a rotten nail or black teeth, one whose younger brother weds first, one who weds
"Vyasa
said,
ordained, and done those that
wedded, one who has been guilty of the slaughter of a Brahmana, one who speaks ill of others, one who weds a younger sister before the elder sister has been wedded, one who weds an before
his
elder brother is
weded a younger one, one who falls away from a vow, one who slays any one of the regenerate classes, one who imparts a knowledge of the Vedas to a person unworthy of it, one who does not impart a knowledge thereof to a person thatis worthy of it, one who takes many lives, one who sells flesh, one who has abandoned his (sacred) fire, elder sister after having
one a
who
sells a
knowledge
woman, one born *.
of the
Vedas.f one who slays his preceptor or one who slays an animal wilfully,*
in a sinful family,
The performer
of a
hundred
sacrifices.
charges his pupils a fee for teaching * T, I.e., not in a sacrifice.
t T.0.,
T.
them the
scriptures.
T.
SANTI PARVA one who sets aofcs in
these
75
who lives by deceit, one who who has violated a compact, I shall now mention other expiation.
fire to a dwelling house, one opposition to his preceptor, and one
are guilty of sins requiring
all
men
acts that
should not do, viz., acts that are interdicted by both the Listen to me with concentrated attention The
world and the Vedas.
!
own
creed, the practice of other people's creed, assisting at the sacrifice or the religious rites of one that is not worthy of such
rejection of one's
assistance, eating of food
that
is
forbidden, deserting one that craves
maintaining servants and dependants, selling salt and treacle (and similar other substances), killing of birds and animals, refusal, though competent, to procreate upon a soliciting woman, omission to present the daily gifts ( of handfuls of grass to kine and the like ),
protection, neglect in
omission to present the dakshina, humiliating a Brahmana. these all have been pronounced by persons conversant with duty to be acts that no one should do. The son that quarrels with the father, the person that violates the bed of his preceptor, one that neglects to produce offspring in
wedded wife,
one's
are all sinful,
tiger
among men
!
I have
cow
declar-
ed to thee, in brief as also in detail, those acts and omissions by which
man becomes liable to perform expiation. Listen now to the circumstances under which men, by even committing these acts, do not become stained with sin. If a Brahmana well acquainted with the Vedas takes up
a
arms and rushes against thee in battle for killing thee, thou mayst proceed against him for taking his life. By such an act the slayer does not become guilty of the slaughter of a Brahmana.* There is a mantra in the Vedas, son of Kunti, that lays this down. I declare unto thee only those practhat are sanctioned by the authority of the Vedas.
tices
One who
slays
away from his own duties and that advances, intent to slaughter, does not truly become the in with hand, weapon slayer of a Brahmana. In such a case it is the wrath of the slayer that a
Brahmana that has
fallen
proceeds against the wrath of the slain. A person by drinking alcoholic stimulants in ignorance or upon the advice of a virtuous physician when his
more
should have the regenerating ceremonies performed once All that I have told thee, O son of Kunti, about the interdicted food, may be cleansed by such expiatory rites. Con-
at peril,
life is
his case.
in
eating of
nection with the preceptor's wife at the preceptor's command does not stain the pupil. The sage Uddalaka caused his son Swetaketu to be
begotten by a disciple. A person by committing theft for the sake of his preceptor in a season of distress is not stained with sin. One, however, that takes to thieving for procuring enjoyments for himself becomes not stained by stealing from other than Brahmanas (in a and for the sake of one's preceptor ). Only one that season steals under such circumstances without himself appropriating any portion thereof is untouched by sin. A falsehood may be spoken for saving one's
One
stained.
is
of distress
own
life
*
or that of another, or for the sake of one's preceptor, or for grati-
Jighansiat
elay.T.
is
Jighansi and
iat, i.e.,
may
proceed with intention to
MAHABHARAUA
76 fying a
woman,
charyya
is nofc
laid
down
blazing
or for
bringing about a marriage. One's vow of BrahmaIn such cases the expiation
broken by having wet dreams.
consists in the pouring of libations of clarified butter on the If the elder brother be fallen or has renounced the world, the
fire.
younger brother does not incur sin by marrying. Solicited by a woman, connection with her is not destructive of virtue. One should not slay or cause to be slain an animal except in a sacrifice. Animals have become sacred
(fit
for sacrifice)
through the kindness manifested towards them by down by him. By making a gift
the Creator himself in the ordinance laid
in ignorance fco an undeserving Brahmana one does not incur sin. The omission (through ignorance) to behave with liberality towards a deserving person does not lead to sin. By casting off an adulterous wife one does not incur sin. By such treatment the woman herself may be purged while the husband may avoid sin. One who knows the true use of the
By dismissing a servant who juice, does not incur sin by selling it.* incompetent to render service one is not touched by sin. I have now said unto thee those acts by doing which one does not incur sin. I shall
Soma is
now speak
to thee of expiation in detail.'
"
SECTION XXXVI Bharata, a "Vyasa said, 'By penances, religious rites, and gifts, man may wash off his sins if he does not commit them again. By subsisting upon only one meal a day. and that procured by mendicancy, by doing alibis acts himself (without relying on the aid of a servant), by making his round of mendicancy with a human skull in one hand and a khattanga in another, by becoming a
by casting
off all
Brahmacharin and always ready
for
exertion, malice, by sleeping on the bare ground, by publishing his
offence to the world, by doing all this for full twelve years, a person can
cleanse himself from the sin of having slain a Brahmana. By perishing upon the weapon of a person living by the use of arms, of one's own will and upon the advice of persons learned in the scriptures, or by throwing one's self down, for three times, with head
downwards, upon a blazing fire, all the while hundred or by walking a Yojanas reciting the Vedas, or by giving away one's whole property to a Brahmana conversant with the Vedas, or at least so much as would secure to him a competence for life, or a house properly furnished, and by protecting kine and Brahmanas, one
may
be cleansed of the sin of having slain a
Brahmana.
By
living
upon
the scantiest diet every day for a space of six years, a person may be cleansed of that sin.f By observing a harder vow with regard to food one * I.e., one who knows that the Soma is used in sacrifices for gratifyT. the gods. ing t The rule laid down is that he should eat in the morning for the first three days, in the evening for the second three days, eat nothing but what is got without soliciting, for the next three days, and fast altogether for the three days that follow. This is called Krischara-bhojana. Observing this rule for six years, one may be cleansed of the sin of slaying a Brabmana.-T
SANTI PABVA may may
be cleansed in three years,*
By
77
upon one meal
living
a
month, one
be oleansed in course of only a year. By observing, again, an absolute There is no doubt fast, one may be oleansed within a very short time. again that one
Men
oleansed by a Horse-sacrifice.
is
that have been guilty
having slain a Brahmana and that have succeeded in taking the final bath at the completion of the Horse-sacrifice, become cleansed of all their of
sins.
This
an injunction
is
down
of great
authority in the Sntti*.
One, again,
his life in a battle undertaken for the sake of a
Brahmana, by slaying becomes cleansed of the sin of having slain a Brahmana. By giving away a hundred thousand kine unto persons deserving of gifts, one becomes cleansed
of
the sin of having slain a
Brahmana
as also, indeed, of
all
his
away five and twenty thousand kine of the kapila all of them have calved, becomes cleansed of all his sins. and while species One who, at the point of death, gives away a thousand kine with calves gins.
One that
gives
unto poor but deserving persons, becomes freed from sin. That man, king, who gives away a hundred steeds of the Kamvoja breed unto Brahmanas of regulated behaviour, becomes freed from sin. That man, Bharata,
who
having given
gives unto even one person all that he asks for, and who, does not speak of his act to any one, becomes freed from
it,
person who has once taken alcohol drinks (as expiation) hot himself both here and hereafter. By falling from the sanctifies he liquor, or entering a blazing fire, or by going on an evera mountain of summit lasting journey after renouncing the world, one is freed from all sins. By sin.
If a
performing the sacrifice laid down by Vrihaspati, a Brahmana who drinks alcoholic liquors may succeed in attaining to the region of Brahman. This
Brahman
has been said by alcoholic liquor,
himself from
it
himself.
If a
becomes humble and makes ever afterwards, he becomes
person, after a gift of land,
sanctified
having drunk and abstains
and cleansed.
The
person that has violated his preceptor's bed, should lie down on a sheet of iron having heated it, and having cut off the emblem of his sex should leave the world for a
By casting Women, by
off
the woods, with eyes always turned upwards.
life in
one's
body, one becomes cleansed of
all
his
evil
acts.
leading a regulated life for one year, become oleansed of all their sins. The person who observes a very rigid vow, or gives away the whole of his wealth, or perishes in a battle fought for the sake of his
preceptor,
becomes cleansed
of all his sins.
One who uses falsehood
before
one's preceptor or acts in opposition to him, becomes cleansed of that sin by doing something agreeable to one's preceptor. One who has fallen off
Brahmacharyya) may become cleansed of that sin by cow for six months and observing the penances laid One who has been of the slaughter of a Brahmana. adultery, or of theft, may become cleansed by observing rigid
from the vow
(of
wearing the hide down in the case
of a
guilty of vows for a year. *
The harder
When
one steals another's property, one should, by
rule referred to
is
eating in the morning for seven days
;
in the evening for the next seven days ; eating what is got without soliand fasting altogether for the next seven. citing, for the next seven days ;
MAHABHAKATA
78
every means in his power, return feo that other property of the value of what has been stolen. One may then be oleansed of the sin (of theft). The
younger brother who has married before the marriage of the elder brother, as also the elder brother whose younger brother has married before him, becomes cleansed by observing a rigid vow, with collected soul, for twelve nights. The younger brother, however, should wed again for rescuing his deceased ancestors. Upon such second wedding, the first wife becomes cleansed and her husband himself would not incur sin by taking her. Men
conversant with the scriptures declare that women may be oleansed of even the greatest sins by observing the vow of chaturmasya, all the while
upon scanty and cleansing food.
living
Persons conversant with the
scriptures do not take into account the sins that
women may commit
at
Whatever
their sins (of this description), they are cleansed by their menstrual course like a metallic plate that is scoured with ashes. Plates (made of the alloy of brass and copper) stained by a Sudra eating off heart.
same metal that has been smelt by a cow, or stained by a Brahmana's Gandusha, may be cleansed by means of the ten purifying substances.* It has been laid down that a Brahmana should acquire and it,
or a vessel of the
For a person of the kingly order it has acquire and practise a measure of virtue less a fourth a should part. So, Vaisya by acquire a measure less (than a Kshaa fourth and a less Sudra a fourth. The triya's) by ( than a Vaisya's ) by practise the full
been laid
measure
of virtue.
down that he should
heaviness or lightness
of sins (for
orders, should be determined
purposes
of expiation) of
upon this principle.
each of the four
Having
slain a bird or
an animal, or cut down living trees, a person should publish his sin and fast for three nights. By having intercourse with one with whom intercourse is prohibited, the expiation for one is wandering in wet clothes and sleeping on a bed of ashes. These, king, are the expiations for sinful acts, according to of
Brahman
precedent and reason and sciptures and the ordinances A Brahmana may be cleansed of all sins by reciting
himself.
the Gayatri in a sacred place, off
all
the while Jiving upon frugal fare, casting
malice, abandoning wrath and hate,
abstaining from speech with all. shelter of the sky and should
unmoved by praise and blame, and should during the day time be under down at night even at such a place.
He lie
Thrice during the day, and thrice during the night, he should also plunge with his clothes into a stream or lake for performing his ablutions. Observate of rigid vows, he should abstain from speech with women, Sudras, and
A Brahmana by observing such regulations may be cleansunconsciously committed by him. A person obtains in the other world the fruits, well or ill, of his acts here'whioh are all witnessed by the elements. Be it virtue or be it vice, according to the true measure
fallen persons.
ed of
all sins
that one acquires of either, one enjoys or suffers the consequences (even here). By knowledge, by penances, and by righteous acts, therefore, one enhances his weal (even here). One, therefore, may similarly enhance his *
These are the
acids and
fire.
T.
five
products of the cow, besides earth, water, ashes,
SANTI PABVA
79
misery by committing unrighteous acts. One should, therefore, always achieve acts that are righteous and abstain altogether from those that are unrighteous, I have
now
indicated what the expiations are of the sins that
There
have been mentioned.
is
expiation for every sin except those that
Mahapatakas (highly heinous). As regards sins in respect of unclean food and the like, and improper speeches, &c., they are of two classes, viz., those committed consciously and those that are committed unconsciously. All sins that are committed consciously are grave, while those that are committed unconsciously are trivial or light. There is are called
Indeed sin is capable of being washed away by the ordinances spoken of. Those ordinances, however, (observance have been laid down only for believers (in God) and those that have faith. They are not for atheists or those that have no faith, or those in whom expiation for both. of)
pride and malice predominate.-
A
person,
O
tiger
among men,
that
is
desirous of weal both here and hereafter, should, foremost of virtuous men, have recourse to righteous behaviour, to (the counsels of) men that
duties that have been ordained for him. Therethe reasons already advanced (by me), thou, O king, shalt be cleansed of all thy sins for thou hast slain thy foes in the discharge of thy duties as a king and for the protection of thy life-breaths and thy inheri-
are righteous, and to the fore, for
notwithstanding this, thou still regardest thyself to be sinful, Do not cast away thy life in consequence of such grief perform expiation that is not becoming a wise man 1* tance. Or,
if
I
'
Vaisampayana continued, "Thus addressed by the holy Rishi, king Yudhishthira the just, having reflected for a short while, said these words unto the sage."
SECTION XXXVII "Yudhishthira said, 'Tell me, O grandfather, what food is clean and what unclean, what gift is praiseworthy, and who should be considered deserving and who undeserving (of gifts) 1'
"Vyasa said, 'In this connection is cited the old account of a discourse between the ascetics and that lord of creation, viz., Manu. In the Erita age, an assembly of Rishis, of rigid vows, having approached the great and puissant lord of creation, Manu, while seated at his ease, soli-
him to discourse on duties, saying, What food should be taken, who be regarded a deserving person (for gifts), what gifts should be made, how should a person study, and what penances should one perform and O how, and what acts should be done and what acts should not be done about these IThus addressed by them, lord of creation, tell us everything cited is to
'
the divine and
self -born
Manu
said unto them,
Listen to
me
as I expound
the duties in brief and in detail In regions which have not been interdictof self, ed, silent recitation (of sacred mantras, homa), fasts, knowledge sacred rivers, regions inhabited by men devoted to these pious acts, these 1
have been laid
down
aa acts and objects
that are cleansing.
Certain
MAHABHABATA
80
mountains also are cleansing, as also the eating of gold and bathing in waters into which have been dipped gems and precious stones.* Sojourn these also, without doubt to holy places, and eating of sanctified butter be called wise if he indulged ever man would a No man. cleanse speedily in his pride. If he wishes to be long-lived, he should for three nightsd rink hot
water
(
as an expiation for having indulged in his pride
).
Eefusal to
appropriate what is not given, gift, study (of scriptures), penance, abstention from injury, truth, freedom from wrath, and worship of the gods in these are the characteristics of virtue. That again which is sacrifices, virtue may, according to time and place, be sin. Thus appropriation (of what belongs to others), untruth, and injury and killing, may, under With respect to persons capable special circumstances, become virtue.* From the of judging, acts are of two kinds, viz., virtuous and sinful. of view virtue and sin are the Vedio and again., points worldly good or bad (according to their consequences). and sin ( i.e., everything a man
under action and inaction.
From the Vedic point of view, virtue may do or not do), would be classed
Inaction
(i.e.,
abstention from Vedic rites and
adoption of a life of contemplation) leads to emancipation (from rebirth) ; while the consequences of acion (i.e., practice of Vedic rites are repeated death and rebirth. From the worldly point of view, acts that are evil lead
consequences that are good. From the view, therefore, virtue and sin are to be distinguished by worldly point the good and the evil character of their consequences.! Acts that are (apparently) evil, when undertaken from considerations connected with
and those that are good
to evil
to
of
the gods, the scriptures,
and the means by which life is sustainWhen an act is undertaken from
life itself,
ed, produce consequences that are good.J the expectation, however doubtful, that
one) in
the future, or
when an
act
is
it will produce mischief (to some done whose consequence is visibly down. When an act is done from
mischievous, expiation has been laid wrath or clouded judgment, then expiation should be performed by giving pain to the body, guided by precedent, by scriptures, and by reason.
When
is done for pleasing or displeasing the mind, the sin be cleansed by sanctified food and recitation of therefrom may arising mantras. The king who lays aside (in a particular case) the rod of chastise ment, should fast for one night. The priest who (in a particular case)
anything, again,
abstains from advising the king to *
The
first line of 7 is
kantha accepts
it.
I think,
inflict
punishment, should fast
for three
read differently in the Bombay edition. Nilahowever, that the Bengal reading is better for
T. its intelligibility. t Appropriation
<&c., as in the case of the king imposing fines on offenders and appropriating them to the uses of the state. Untruth, as that of the loyal servant or follower for protecting the life of his master. Killing, as that of an offender by the king, or in the exercise of the right
of self-defence. I
terse.
T.
These two verses, as they stand in the original, are exceedingly I have been obliged to interpolate largely for making the English
version intelligible. To avoid the look of pedantry, all the interpolations have not been enclosed within parantheses, T.
SANTI PABVA
81
an expiation.
The person who, from grief, attempts to commit means of weapons, should fast for three nights. There is no expiation for them that oast off the duties and practices of their order and class, country, and family, and that abandon their very creed. When an occasion for doubt respecting what should be done arises, that should be nighfcs as
suicide by
regarded as the injunction of the scriptures which ten persons versed in Vedic scriptures or three of those that frequently recite them made
The bull, earth, little ants, worms generated in dirt, and poison, should not be eaten by Brahmanas. They should not also eat fishes that hi73 no goaleg, and four-footed aquatic animals like frogs and others, except declare.*
Water-fowls called Bhasas, ducks, Suparnas, Chakravakas, hawks, owls, as also all fourfooted animals that are carnivorous and that have sharp and long teeth, and birds, and animals having two teeth and those having four teeth, as
the tortoise.
diving ducks, cranes, crows, shags, vultures,
also the milk of the sheep, the she-ass, the she-camel, thenewly-calved
cow
woman and deer, should not be taken by a Brahmana. Besides this, the food that has been offered to the man, that which has been cooked by a woman who has recently brought forth a child, and food cooked by an unknown person, should not be eaten. The milk also of a cow that has recently calved should not be taken. If a
by
a Kshatriya,
it
dims his Brahmanic lustre
a Sudra, by a goldsmith or a it
Brahmana takes food that has been cooked
diminishes his energy
if
he takes the food provided by if he takes the food provided
woman who
lessens the period of his
life.
has neither husband nor children, it The food provided by an usurer is equivalent
to dirt, while that provided by a
The food
;
;
and
woman
living
by prostitution
is
equivalent
by persons that tolerate the uncbastity of their wives, and by persons that are ruled by their spouses, is forbidden. The food provided by a person selected (for receiving gifts) at a certain stage of a sacrifice, by one who does not enjoy his wealth or make any one who sells Soma, or one who is a shoe-maker, gifts, that provided by to semen.
also provided
by an unchaste woman, by a washerman, by a physician, by persons serving as watchmen, by a multitude of persons, by one who is pointed at by a whole village, by one deriving his support from keep of dancing girls, are wedded, by professional by persons wedding before their elder brothers those that are gamblers, the food also which and and bards, by panegyrists is brought with the left hand or which is stale, the food which is mixed with alcohol, the food a portion of which has been already tasted, and the
food
that
forms
Brahmana). if they have barley and of
the
remnant
of
a
feast, should not
Cakes sugarcanes, potherbs, and
be taken (by a
rice boiled
in sugared milk, The taken. not be should powder of fried lost their relish, mixed with curds, if become stale other kinds of fried grain,
with age, should not be taken. Eice boiled in sugared milk, food mixed with the tila seed, meat, and cakes, that have not been dedicated to the * There were, as now, persons with whom the reading or recitation the scriptures was a profession. The functions of these men were not T. unlike those of the rhapsodists of ancient Greece.
of
MAHABHABATA
82
Having
of
Brabmana leading
A householder by
food.
leading a domestic
gratified the gods, Rishis, guests, Pitris,
first
deities, a
Brahmanas
be taken by
gods, should not
domestic mode
a
living thus in his
mode
of life,
and the household
should then take his
of life
own house becomes like a person A man of such behaviearns great religious merit. No
the Bhikshu order that has renounced the world.
our, living with his wives in domesticity, one should make a gift for the sake of acquiring
censure and the
like)
or unto
a
benefactor.
A
fame, or from fear (of virtuous man would not
unto persons living by singing and dancing or unto those that are professional jesters, or unto a person that is intoxicated, or unto one that is insane, or unto a thief, or unto a slanderer, or unto an idiot, or
make
gifts
unto one that is pale of hue, or unto one that is defective of a limb, or unto a dwarf, or unto a wicked person, or unto one born in a low and wicked family, or unto one that has not been sanctified by the observance No gift should be made to a Brahmana destitute of knowledge of vows. of
made unto him
Gifts should be
the Vedas.
only that
is
a Srotriya.*
and an improper acceptance produce evil consequences unto both the giver and the acceptor. As a person who seeks to cross the ocean with the aid of a rock or a mass of catechu sinks along with his
An improper
gift
support, even so the giver and the acceptor (in such a case) both sink together. Asa fire that is covered with wet fuel does not blaze forth,
even so the acceptor of a gift who is bereft of penances and study and piety cannot confer any benefit (upon the giver). As water in a (human skull and milk in a bag made of dog-skin become unclean in consequence of the uncleanliness of the vessels in which they are kept, even so the Vedas b3come fruitless in a person who is not of good behaviour. One may give from compassion unto a low Brahmana who is without mantras and vows, who is ignorant of the scriptures and who harbours envy. One may, from
compassion, give unto a person that is poor or afflicted or ill. But he should not give unto such a person in the belief that he would derive any
from it or that he would earn any religious merit by it. There is no doubt that a gift made to a Brahmana bereft of the Vedas becomes perfectly fruitless in consequence of the fault of the recipient. As
(spiritual) benefit
an elephant made of wood or an antelope made of leather, even so is a Brahmana that has not studied the Vedas. All the three have nothing but names. t As a eunuch is unproductive with women, as a cow is unproductive
with a cow, as a bird lives in vain that
Brahmana without
that
water, as
Brahmana void and
is
gift
made * t
of
the
is
without mantras. libations
poured
the destroyer of the food that
I.e.,
one possessed
With very
featherless, even
on
ashes, even
An unlearned Brahmana
of learning.
to such a person
is
As grain without
is
kernel, as a
so
is
is
a
well
a gift to
a
an enemy (to all) presented to the gods and Pitris. A
goes for nothing. of a
so
knowledge
He
of the
is,
is
therefore, like unto a
Vedas.
T.
slight verbal alterations, this verse, as also the first half next, like many others, occurs in Alanu, Vide Manu, Ch II v
157-58.-T,
SANTI PARVA robber
(of
88
other people's wealth). He can never succeed in acquiring regions I have now told thee in brief, Yudhiehthira, all that
of bliss hereaffcer.
was said (by Manu on that occasion). This high discourse should be " ed to by all, O bull of Bharata's race.
listen-
1
SECTION XXXVIII "Yudhishthira detail
'0 holy and great ascetic, I desire to hear in kings are and what the duties, in full, of all the
said,
what the duties
of
to hear, O foremost of Brahmanas, what behaviour should be adopted in seasons of distress, and how I may subThis discourse jugate the world by treading along the path of morality on expiation, treating (at the same time) of fasts and capable of exciting
four orders
I
I
desire also
I
fills me with joy. The practice of virtue and the discharge are duties always inconsistent with each other. Always thinking kingly
great curiosity, of
ol
how one may
reconcile the two,
my mind
is
constantly stupefied
1"
"Then, Vyasa, O monarch, that foremost of all persons conversant with the Vedas, casting his eyes upon that ancient and all-knowing person, viz., Narada, said, If, O king, thou wiehest to hear of duties and morality in full, then ask Bhishma, O mighty-arme<3 11
Vaisampayana continued,
one, that old grandsire of
the Kurus
!
Conversant with
all
duties and
possessed of universal knowledge, that son of Bhagirathi will remove all the doubts in thy heart on the difficult subject of duties. That goddess, the genius of the celestial river of three courses brought him forth. with his physical eyes all the gods with Indra at their head. Having gratified with his dutiful services the celestial Rishis having
viz.,
He saw
Yrihaspati at their bead, he acquired a knowledge of the duties of kings. That foremost one among the Kurus obtained a knowledge also of that science, with
who
is
its
Usanas and that regenerate one Having practised rigid vows, knowledge of all the Vedas and their
interpretations, with
the preceptor o the celestials know.
that mighty-armed one acquired a
branches, f rom Vasishtha and from Cbyavana of Bhrigu's.race; In olden days he studied under the eldest-born son of the Grandsire himself, viz., splendour, well conversant with the truths of mental and spiritual science. He learnt the duties in full of the Yatis from the lips of Markandeya. The bull among men obtained all weapons
Sanatkumara
of blazing
Sakra. Although born among human beings, bis death under his own control. Although childless, yet be has many regions of bliss hereafter as heard by us. Regenerate ttisbis of great merit were always his courtiers. There is nothing among objects that should be known that is unknown to him. Conversant with all duties and acquainted with all the subtile truths of morality, even he will discourse Go unto him before he abandons his lifeto thee upon duty and morality
from
Rama and
itself is still
!
Thus addressed by him, the high-souled son of Kunti, of great wisdom, said the following words unto Satyavati's son Vyasa, that fir&t.of
breaths.
eloquent men.
MAHABHABATA
84
"Yndhishthira said, 'Having caused a great and horrid slaughter of kinsmen. I have become an offender against all and a destroyer of the Earth! Having caused that Bhishma himself, that warrior who always fought fairly, to be slain by aid of deceit, asking him (about duties and morality) ?'
how
shall I approach
him
for
'
"Vaisampayana continued, "Moved by the desire of benefiting all the four orders, the mighty-armed and high-souled chief of Yadu's race once
more addressed,that foremost of kings (in the following words). "Vasudeva said, 'It behoveth thee not to show such pertinacity in Do that, best of kings, which the holy Vyasa has said! The grief. Brahmanas, mighty-armed one, and these thy brothers of great energy, stand before thee beseechingly like persons beseeching the deity of the clouds at the close of summer. The unslain remnant of the assembled kings, and the people belonging to all the four orders of thy
O
king, are here
For the sake
of doing
what
kingdom
of
is
agreeable these high-souled Brahmanas, in obedience also to the command of thy reverend senior Vyasa of immeasurable energy, and at the request of ourscorcher of foes, do selves that are thy well-wishers, and of Draupadi,
Kurujangala,
!
to-
what
is
world/
agreeable to us,
slayer of foes, and
what
is beneficial
to the
"
Vaisampayana continued,
"Thus addressed by Krishna, the high-
souled king (Yudhishthira) of eyes like lotus petals, rose from his seat for the good of the whole world. The tiger among men, viz., Yudhishthira of great fame, beseeched by Krishna himself, by the Island-born (Vyasa), by Devasthana, by Jishnu, by these and many others, cast off his grief and
Fully conversant with the declarations of the Srutis, with the science that treats of the interpretation of those declarations, and with all anxiety.
that
men
usually hear and
all that deserve to be heard, the son of landu mind and resolved upon what he should next do. Surof them like the moon by the stars, the king, placing
obtained peace of
rounded by
all
Dhritarashtra at the head of the train, set out for entering the city. Desirous of entering the city, Kunti's son Yudhishthira, conversant with every duty, offered worship unto the gods and thousands of Brahmanas. then ascended a new and white oar covered with blankets and deer-
He
which were yoked sixteen white bullocks possessed of had been sanctified with Vedic mantras. Adored by panegyrists and bards, the king mounted upon that car like Soma riding upon his own ambrosial vehicle. His brother Bhima of terrible prowess took the reins. Arjuna held over his head a white umbrella of great effulgence. That white umbrella held upon the car looked beautiful like a star-decked white cloud in the firmament. The two heroic sons of Madri, viz., Nakula and Sahadeva, took up two yak-tails white as the rays of the moon and adorned with gems, for fanning the king. The five brothers skins, and unto
auspicious marks, and which
decked with ornaments, having ascended the car, O king, looked like the five elements (that enter into the composition of every body). Eiding upon oanther white car unto which were yoked steeds fleet as thought, Yuyutsti,
SANTI PABVA
85
king, followed the eldest son of Pandu behind. Upon his own brilliant car of gold unto which were yoked Saivya and Sugriva, Krishna, with
Satyaki, followed the Kurus.
The
eldest uncle of Pritha's son, at
accompanied by Gandhari, proceeded on the shoulders of men.
vehicle borne
household, as also Kunti and Krishna,
the head
The other
of
O
Bharata,
the train, upon a
ladies of
the
Kuru
proceeded on excellent vehicles, headed by Vidura. Behind followed a large number of cars and elephants decked with ornaments, and foot-soldiers and steeds. His praises chanted all
by sweet-voiced panegyrists and bards, the king proceeded towards the
The progress, mighty-armed one, of king that its like had never been on Earth. so beautiful became Yudhishthira, the busy hum of innumerable Teeming with healthy and cheerful men, voices was heard there. During the progress of Pritha's son, the city and its streets were adorned with gay citizens (all of whom had come out for honouring the king). The spot through which the king passed had been decked with festoons of flowers and innumerable banners. The streets of the city were perfumed with incense. The palace was overlaid with powdered perfumes and flowers and fragrant plants, and hung over with garlands and wreaths. New metallic jars, full of water to the brim, were kept at the door of every house, and bevies of beautiful maidens of the city called after the elephant.
fairest
the son its
at particular spots. Accompanied by his friends, sweet with adored speeches, entered the city through Pandu,
complexion stood of
well-adorned gate."
SECTION XXXIX Vaisampayana said, "At the time the Parthas entered the city, thousands upon thousands of the citizens came out to behold the eight. The well-adorned squares and streets, with crowd swelling at each moment looked beautiful like the ocean swelling at the rise of the moon. The large mansions that stood on the street-sides, decked with every ornament and full
of ladies,
seemed
to shake,
Bharata, with their weight.
With
soft
and modest voices they uttered the praises of Yudhishthira, of Bhima and And they said, 'Worthy of all of Madri. Arjuna, and of the two sons
O
blessed princess of Panohala, that waitest by the side of the (seven) Bishis these foremost of men even like Gautami by the side of In this strain, !' Thy acts and vows have borne their fruit, O lady of those In Krishna. the consequence ladies princess the praised monarch, praise art thou,
!
Bharata, and their speeches with one another, and the shouts became filled with a loud uproar. of joy (uttered by the men), the city such behaviour as befitted him, with Having passed through the streets adorned Yudhishthira then entered the beautiful palace (of the Kurus) and the provinces, with every ornament. The people belonging to the city that were agreeable to his ears. uttered speeches the palace, approaching foremost of kings, thou hast vanquished thy enemies, O By good luck, By good luck, thou hast recovered thy kingdom through slayer of foes praises,
O
!
MAHABHABATA
86 virtue ani prowess
foremost
Be,
!
of kings,
our monarch for a hundred
Indra protecting the deniand protect thy subjects virtuously zens of heaven !' Thus adored at the palace-gate with blessed speeches, and accepting the benedictions uttered by the Brahmanas from every side, the king, graced with victory and the blessings of his people, entered the like
years,
palaxje that
from
resembled the mansion
Indra himself, and then descended the blessed Yudhishthira apartments,
Entering the
his car.
of
approached the household gods and worshipped them with gems and scents and floral wreaths. Possessed of great fame and prosperity, the king came out once more and beheld a
number
of
Brahmanas waiting with auspicious
pronouncing benedictions on him). Surrounded of uttering benedictions on him, the king like the looked beautiful spotless moon in the midst of the stars. Accompanied by his priest Dhaumya and his eldest uncle, the son of Kunti cheerfully worshipped, with due rites, those Brahmanas with ( gifts of ) articles in their
hands
(for
by those Brahmanas desirous
monarch, and sweets, gems, and gold in profusion, and kine and robes, with diverse other articles that each desired. Then loud shouts olThis Bharata. Sweet to the is a blessed day arose, filling the entire welkin, sacred sound was highly gratifying to the friends and wellwishers (of the Pandavas). The king heard that sound uttered by those learned Brahmanas and that was as loud and clear as the sound of a bevy ear, that
of
He
swans.
listened also to the speeches, fraught with melodious words
and grave import,
O
king, the triumph, arose. silent, a
a
those persons well conversant with the Vedas. Then,
of
drums and the
peal of
A
Rakshasa
little
of
delightful
blare of conchs, indicative of
when the Brahmanas had become Charvaka, who had disguised himself as
while after
name
the
of
He was
Brahmana, addressed the king.
a friend
of
Duryodhana and
stood there in the garb of a religious mendicant. With a rosary, with a tuft of hair on his head, and with the triple staff in his hand, he stood
proudly and fearlessly in the midst of all those Brahmanas that bad come there for pronouncing benedictions (upon the king), numbering by thousands, O king, and all of whom were devoted to penances and vows. That of evil unto the bigh-souled Pandavas, and without said these words unto the king. those consulted Brahmanas, having "Charvaka said, 'All these Brahmanas, making me their spokesman,
wicked wight, desirous
are saying,
Fie on thee
!
Thou
art a wicked king
!
Thou
art a slayer of
What shalt thou gain, son of Kunti, by having thus exterkinsmen minated thy race ? Having slain also thy superiors and preceptor, it is proper for thee to oast away thy life!' Hearing these words of that wicked Rak&hasa, the Brahmanas there became deeply agitated. Stung by that speech, they made a loud uproar. And all of them, with king Yudhishmonarch, became speechless from anxiety and shame. thira, 1
'I bow down to ye and beseech said, It doth not behove ye to cry fie on me
"Yudhishthira with me
gratified
lay
down my *
!
ye humbly, be I shall soon
!
'
life*
1*
Pratyasanna-vyasaninam
is
explained by Nilakantha as 'I stand
SANTI PABVA "Then
Vaisampayana continued,
'These are not our words
all
87 those
Brahmanap,
king,
monarch !' Prosperity to thee, Those high-souled persons, conversant with the Vedas, with understandings rendered clear by penances, then penetrated the disguise of the loudly, said,
!
speaker by means of their spiritual sight. And they said, 'This is the Rakshasa Charvaka, the friend of Duryoohana Having put on the garb !
mendicant, he seeks the good of his friend Duryodhana We have not, thou of righteous soul, said anything of the kind Let Let prosperity attend upon thee with this anxiety of thine be dispelled a religious
of
1
I
I
thy brothers
" !'
Vaisampayana continued, -'These Brahmanas then, insensate with Cleansed of all sins, they censured the sinrage, uttered the sound Hun. ful Rakshasa and slew him there (with that very sound). Consumed by the energy of those utterers of Brahma, Charvaka fell down dead, like a tree with all its sprouts blasted by the thunder of Inara.
Brahmanas went away, having gladdened benedictions. The royal son of Pandu also, with all
ed, the
the"
Duly worshippking with their
his friends, felt great
happiness."
SECTION XL Vaisampayana
said,
"Then Devaki's son Janarddana
of
universal
knowledge addressed king Yudhishthira who stood there with his brothers, 'In this world, O sire, Brahmanas are always objects of worship saying, with me. They are gods on Earth, having poison in their speech, and are exceedingly easy to gratify. Formerly, in the Krita age, king, a Rakshasa of
name of Charvaka, mighty-armed one, performed austere penanBrahman repeatedly solicited him to ask for for many years in Vadari.
the
ces
solicited the boon, O Bharata, of immunity every being in the universe. The Lord of the universe gave that high boon of immunity from fear at the hands of all creatures, subject to the only limitation that he should be careful of how
boons.
At
from fear
last the
at
Rakshasa
the hands
of
he offended the Brahmanas. Having obtained that boon, the sinful and of fierce deeds and great prowess began to give pain to
mighty Rakshasa
The
gods, persecuted by the
might of the Rakshasa, assembling for Brahman, compassing their foe's destruction. together, approached The eternal and unchangeable god answered them, Bharata, saying, I which means the death the of this Rakshasa have already arranged by a There will be of the about. name of Duryoking may soon be brought of be the friend this Bound dhana. Among men, he will wight. by affection towards him, the Rakshasa will insult the Brahmanas. Stung by the wrong he will inflict upon them, the Brahmanas, whose might consists in speech, will in wrath censure him, at which he will meet with destructhe gods.
near these distressed brothers of mine' (for whose sake only I am for accepting sovereignty). This is certainly very fanciful. The plain meaning life.' T. is, 'I am about to lay down my
MAHABEARATA
88
Even that Rakshasa Charvaka, O foremost of kings, slain by the Do not, O bull of the Brahmanas, lies there, deprived of life Bharata's race, give way to grief The kinsmen, O king, have all perished Those bulls among Kshattriyas, in the observance of Kshattriya duties.
tion
!
curse
of
I
!
Do thou attend to thy those high-souled heroes, have all gone to heaven let no be thine. Slay thy foes, thou of unfading glory, duties now grief " protect thy subjects, and worship the Brahmanas !' !
!
SECTION XLI "The royal son of Kunti, freed from grief and his took seat, with face eastwards, on excellent seat the fever of his heart, Vaisampayana
said,
and blazing and made of gold, sat, with face directed towards him, those two chastisers of foes, viz., Satyaki and Vasudeva. Placing the king in their midst, on his two sides sat Bhima and Arjuna upon two beautiful seats adorned with gems. Upon a white throne of ivory, decked with gold, sat Pritha with Sahadeva and Nakula. Sudharman,* and Vidura, and Dhaumya, and the Kuru king Dhritarashtra, each separately on separate seats that blazed with the
made
of
gold.
On another
seat, beautiful
fire. Yuyutsu and Sanjaya and Gandhari of great fame, all sat down where king Dhritarashtra had taken his seat. The righteous-souled
effulgence of
king, seated there, touched the beautiful white flowers, Swastikas, vessels
diverse articles, earth, gold, silver, and gems, (that were placed before him). Then all the subjects, headed by the priest, came to see king Yudhishthira, bringing with them diverse kinds of auspicious articles.
full of
Then earth, and gold, and many kinds of gems, and all things in profusion that were necessary for the performance of the coronation rite, were brought there. There were golden jars full to the brim (with water), and
made of copper and silver and earth, and flowers, and fried paddy, and Kusa grass, and cow's milk, and (sacrificial) fuel consisting of the
those
Sami, Pippala, and Palasa, and honey and clarified butter and made of Udumvara, and conchs adorned with gold.f (sacrificial) laddies
wood
of
Then the ing
priest
Dhaumya,
at
the request of Krishna, constructed, accordtowards the east and the north.
to rule, an altar gradually inclining
Causing the high-souled Yudhishthira then, with Krishna the daughter of Drupada, to be seated upon a handsome seat, called Sarvatobhadra, with firm feet and covered with tiger-skin and blazing with effulgence, began to
pour libations of clarified butter (upon the sacrificial fire) with proper Then he of Dasarha's race, rising from his seat, took up the
mantras.
sanctified conch, poured the water
contained upon the head of that lord The royal sage Dhritaof Kunti. Earth, viz., did at the same the request of Krishna. also rashtra and all the subjects thus bathed with the sanctified The son of Pandu then, with his brothers, it
Yudhishthira the son
of
*
The priest of the Kauravas. T. Sami is the Accaoia suma ; Pippala is the Piper longum Palasa is the Butea frondosa, Udumvara is the Ficus glomerata. T. t
;
and
SANTI PARVA
89
water of fche conoh, looked exceedingly beautiful. Then Pafiavas and Anakas and drums were beat. King Yudhishthira the just duly accepted the gifts made unto him by the subjects. Always giving away presents in profusion in all his sacrifices, the king honoured his subjects in return. gave a thousand nishkas unto the Brahmanas that uttered (especial) benedictions on him. All of them had studied the Vedas and were endued with wisdom and good behaviour. Gratified (with gifts), the Brahmanas,
He
king,
wished him prosperity and victory, and with voice melodious
like
that of swans, uttered his praises, saying, 'O Yudhishthira of mighty son of Pandu, victory has been thine By good arms, by good luck, !
O
luck,
prowess
splendour, thou hast recovered thy position through the wielder of Gandiva, and Bhimasena, and luck, By good sons of Madri, are all well, having slain your and the two king,
thou 1
thyself.
of great
Do and escaped with life from his battle, so destructive of heroes thou, O Bharata, attend without delay to those acts that should next be Thus adored by those pious men, king Yudhishthira the just, with done Bharata!' his friends, became installed on the throne of a large kingdom, foes
!
1
SECTION XLII Vaisampayana and
'Having heard those words, suitable to time king Yudhishthira answered them in the follow-
said,
place, of his subjects,
'Great must be the sons of Pandu, in sooth, whose merits, true or false, are thus recited by such foremost of Brahmanas assembled Without doubt, we are all objects of favour with ye since ye so together
ing
words
:
!
of such attributes King Dhritarashtra, freely describe us to be possessed If and do to desire what father is agreeable to our is ye god. however, to him obedience and what is render your agreeable to him me, always !
!
my
him
My great duty every respect with watchfulness. If ye, as also my friends, think that I should be an object of favour with you and them, let me then request you all to show the same behaviour towards DhritaHe is the lord of the world, of rashtra as ye used to show before all
Having slaughtered is to always serve him
kinsmen, I
live for
alone.
in
!
The whole world, with the Pandavas, belongs yourselves, and of myself bear these words of mine in your minds The to him. Ye should always liked. whithersoever they Having dismissed the king then told them to go !
!
citizens and the people of the provinces, the delighter of the Kurus appointed his brother Bhimasena as Yuvaraja. And he cheerfully appointed
Vidura
of
great intelligence for assisting
him with
his deliberations
and
of the state.* And he appointed for overlooking the sixfold requirements of as general and every accomplishment, mature possessed of years Sanjaya And the finances. of the Nakula king appointed director and supervisor
for giving them food and pay and for keeping the register of the forces, of the army. And king Yudhishthira appointed supervising other affairs for
* These are peace, war, marching, halting, sowing dissensions, and defence of the kingdom by seeking alliances and building forts, dc. T.
MAHABHAKATA
90
hostile forces
for resisting
Phalguna
and chastising the wicked.
And he
appointed Dhaumya, the foremost of priests, to attend daily to the Brahmanas and all rites in honour of the gods and other acts of a religious kind. And he appointed Sahadeva to always remain by his side, for the king thought, O monarch, that he should under all circumstances be protected by that brother of his. And the king cheerfully employed others in
other acts according as he deemed viz.,
them
fit.
That slayer
of hostile heroes,
the rigbteous-souled king Yudhishthira, ever devoted to virtue, comhigh-souled Yuyutsu, saying, 'You should
manded Vidura and the
always with alacrity and attention do everything that my royal father Whatever also should be done in respect of the
Dhritarashtra wishes
!
and the residents
the provinces should be accomplished by you " in your respective departments, after taking the king's permission.' citizens
of
SECTION XLIII Vaisarnpayana soul caused the
good wealth,
"After this, king Yudhishthira of magnanimous performed of every one of his kinsmen
rites to be
of great fame, gave away, for the other world, excellent food, and kine, and much beautiful and costly gems (unto the Brahmanas).
King Dhritarashtra also
slain in battle. of
said,
Sraddha
his sons
in the
and many
Yudhishthira, accompanied by Draupadi, gave much wealth for the sake of Drona and the high-souled Karna. of Dhrishtadyumna and Abhimanyu, of the Rakshasa Ghatotkacha the sou of Hidimva, and of Virata, and his other well-wishers that had served him loyally, and of Drupada and the five
sons of Draupadi.
thousands clothes.
of
For the sake
Brahmanas with
gifts
of
of
each of these, the king gratified wealth and gems and kine and
The king performed the Sraddha
the good, in the next had fallen in the battle without rite for
those kings also who every one leaving kinsmen or friends behind. And the king also, for the good of the souls of all his friends, caused houses to be founded for the distribution of world,
of
of
and places
for the distribution of water, and tanks to be excavated names. Thus paying off the debt he owed to them and avoiding the chance of censure in the world,* the king became happy and continued to protect his subjects virtuously. He showed due honour, as before, unto Dhritarashtra, and Gandhari, and Vidura, and unto all the superior Kauravas and unto all the officers. Full of kindness, the Kuru king honoured and protected all those ladies also who had, in consequence of the
food,
in their
been deprived of their heroic husbands and sons. The puissant king, with great compassion, extended his favours to the destitute and the blind and the helpless by giving them food, clothes and shelter. Freed from foes and having conquered the whole Earth, king Yudhishthira began to enjoy great happiness." battle,
* For less.
T.
if
he had acted otherwise, he would have been called thank-
SECTION Vaisampayana said, -"Having got back the kingdom, king Yudhishwisdom and purity, after the ceremony of installation had
thira of great
been over, joining his hands together, addressed the lotus-eyed Krishna of Dasarha's race, saying, 'Through thy grace, O Krishna, through thy policy and might and intelligence and prowess, tiger among the Yadus, I have got back this ancestral kingdom of mine thou of eyes like lotus I
bow
O
Thou hast been One only Being Thou hast been said to be the refuge of all The regenerate ones adore thee under innumerable worshippers names !* Salutations to thee, O Creator of the Universe Thou art the soul of the Universe and the Universe hath sprung from thee Thou art leaves, I repeatedly
to thee,
called the
chastiser of foes
!
!
!
!
1
Vishnu, thou art Jishnu, thou art Hari, thou Vaikuntha, and thou art the foremost of all beings the Puranas, taken thy birth seven times in the
thou that lookest birth in the
thou art the three Yugas the lord of our senses
!
!J
I
Krishna, thou art
Thou
hast, as said in
womb
of Aditi. It was The learned say that Thou art thy achievements are sacred
womb
All
Thou
art
of Prishni !f
!
art the great
Lord worshipped
in sacrifices
swan Thou art three-eyed Sambhu as known Vibhu and Damodara Thou art the One, though
Thou
art called the great
!
I
!
Thou
!
art
great Boar,
thou art Fire, thou art the Sun, thou hast the bull for the device on thy Thou art the grinder of banner, and thou hast Garuda also as thy device hostile hosts, thou art the Being that pervadest every form in the universe !
Thou art the foremost of all things, prowess thou art the generalissimo in battle, thou art the Truth, thou art the giver of food, and thou art Guha (the celestial generalissimo); Thyself unfading, thou causest thy foes to fade and waste. Thou art the and thou art
thou art
of irresistible
!
fierce,
pure blood, and thou art those that have sprung from interThou walkest on high, thou art the mountains, art great Thou art the Ocean, and thou art called Vrishadarbha and Vrishakapi thou art without attributes, thou hast three humps thou hast three abodes, and thou takest human forms on Earth, descending from heaven
Brahmana
of
Thou
mixture.
!
I
!
Thou art the Thou art Emperor, thou art Virat, and thou art Swarat the whence Universe has cause and art the thou Chief of the celestials, in thou art exsistence thou art form, every Thou art Almighty, sprung Thou art fire the Creator, without form, thou art Krishna, and thou art thou art the sire of the celestial physicians, thou art (the sage) Kapila, !
!
!
* is
The
literal
all
and
of
t I.e., Aditi
times.
of Purusha. as applied to the Supreme Being, forms in the Universe.' T. Aditi's self as born in different shapes at different
meaning
'One that pervades T.
may mean either the three ages Krita, Treta and Dwapara, \ Yugas the three pairs such as Virtue and Knowledge, Renunciation and LordT. ship, and Prosperity and Fame.
or,
Virat T.
a Virat.
is
one superior to an Emperor, and Swarat
is
one superior to
MAHABHAKATA
92
and thou art the Dwarf.* Thou art Sacrifice embodied, thou art Dhruvaj thou art Garuda, and thou art called Yajnasena Thou art Sikhandin, thou Thou art the constellation Punarvasu art Nahusha, and thou art Vabhru Thou art exceedingly tawny in hue, thou art extended in the firmament I
!
!
the sacrifice
known by the name
of
Uktha, thou art Sushena, thou art the
The track of thy carthou art the cloud callwheels floral art decked and thou with wreaths Thou art affluent, ed Pushkara, the most subtile, and it is thou whom the Vedas thou art puissant thou art Thou art the great receptacle of waters, thou art Brahman, thou describe
drum
(
that sends forth its sound on every side
is light
I
Thou
)
!
art the lotus of Prosperity,
!
,
!
art the sacred refuge,
and thou knowest the abodes
of all
!
Thou
art called
Hiranyagarva, thou art the sacred mantras swadha and swaha, thou art Thou art the cause whence all this hath sprung, and thou art Kesava In the beginning it is thou that Greatest the universe its dissolution Creator of the universe Salutations This universe is under thy control, !
!
!
1
O
Thus hymned by king wilder of Sarfiga, discus, and sword Yudhishthira the just in the midst of the court, the lotus-eyed Krishna became pleased, That foremost one of the Yadavas then began to gladden to thee,
the eldest son of
!
Pandu with many agreeable speeches."
SECTION XLV Vaisampayana said, -"The king dismissed all his subjects, who, the monarch, returned to their respective homes. Comforthis Yudhishthira, blazing with beauty, then addressed his brothers, ing of terrible prowess and Arjuna and the twins, saying, Bhima brothers
commanded by
'Your bodies have, in the great battle, been mangled with diverse kinds of weapons by the foe. Ye are greatly fatigued, grief and anger have scorched your hearts. Through my fault, ye bulls of Bharata's race, ye have suffered the miseries of an exile in the forests like vulgar
men
!
In delight
After resting happy ease enjoy this victory (that ye have won) me again in meet full of the use and faculties, your regaining yourselves like the Vrikodara After this, the morning. mighty-armed Maghavat entering his own beautiful fane, entered the palace of Duryodhana, that was adorned with many excellent buildings and rooms, that adorned with gems of diverse kinds, that teemed with servants male and female, and that Yudhishthira assigned to him with the approval of Dhritarashtra.
and
in
!
The mighty-armed Arjuna also, at the command of the king, obtained the palace of Dussasana which was not inferior to Duryodhana's and which consisted of many excellent structures and was adorned with a gate-way of gold, and which abounded with wealth and was full of attendants of both sexes. The palace of Durmarshana was even superior to that of Dussasana. *
Vishnu, assuming the form
of a
dwarf, deluded the A sura Vali into
giving away unto him three worlds which he forthwith restored to Indra. t The son of Uttanpada, who in the Krita age had adorned Vishnu at a
very early age and obtained the most valuable boons.
T.
SANtI PABVA
93
Looking like the mansion of Kuvera himself, it was adorned with gold and every kind of gem. King Yudhisbfchira gladly gave it to Nakula who deserved it best and who had been emaciated (with the miseries of a life) in the great forest. The foremost of palaces belonging to Durmukha was exceedingly beautiful and adorned with gold.
It
abounded with beds and
women, with eyes like lotus-petals. The king gave it unto Sahadeva who was ever employed in doing what was agreeable to him. Obtaining it, Sahadeva became delighted as the Lord of treasures upon obtaining Kailasa. Yuyutsu and Vidura and Sanjaya, monarch, and Sadharman and Dhaumya, proceeded to the abodes they had owned beautiful
Like a tiger entering his cave in the hills, that tiger among men, accompanied by Satyaki, entered the palace of Arjuna. Feasting on the viands and drinks (that had been kept ready for them), the princes passed the night happily. Awaking in the morning with wellbefore.*
Saurin,
viz.,
pleased hearts, they presented themselves before king Yudhishthira,"
SECTION XLVI Janamejaya
said,
"It
behoveth thee,
O
learned Brahmana, to
tell
me what was
next done by Yudhishthira the mighty-armed son of Dharma after he had regained his kingdom It behoveth thee to tell me also, O the heroic what the Hrishikesa, Rishi, supreme master of the three worlds !
did after this
!"
Vaisampayana said, "Listen to me, king, as I narrate in detail, what the Pandavas, headed by Vasudeva, did after this monarch, Kunti's son Yudhishthira Having obtained his kingdom, of four of the men to their respective duties. The each orders appointed of a unto son Pandu thousand gave high-souled Brahmanas of the (eldest) a thousand order each. He then gratified the servants Nishkas Snataka on him and the guests that came to him, including that were dependant persons that were undeserving and those that held heterodox views, by fulfilling their wishes. Unto his priest Dhaumya he gave kine in thousands and much wealth and gold and silver and robes of diverse kinds. Towards
O
sinless one,
!
monarch, the king behaved in the way one should towards one's preceptor. Observant of vows, the king continued to honour Vidura That foremost of charitable men gratified all persons with gifts greatly. of food and drink and robes of diverse kinds and beds and seats. Having Kripa,
restored peace to his kingdom, the king,
best of monarchs, possessed of honour unto due and Dhritarashtra. Placing Yuyutsu fame, great paid his kingdom at the disposal of Dhritarashtra, of Gandhari, and of Vidura,
king Yudhishthira continued to pass his days happily. Having gratified everybody, including the citizens, in this way, Yudhishthira, O bull of
Bharata's race, then proceeded with joined hands to the presence of the ::
Sudharman was the
was the capital
priest of ?
T.
priest of
theKurus.
How came Dhaumya, who
the Pandavas, to have from before an abode in the Kuru
MAHABHABATA
94
high-souled Vasudeva, He beheld Krishna, of the hue of a blue cloud, seated on a large sofa adorned with gold and gems. Attired in yellow robes of silk and decked with celestial ornaments, his person blazed with splen-
dour like, a jewel set on gold. His bosom adorned with the Kaustubha gem, he looked like the Udaya mountain that decked the rising Sun. So beautiful did he look that there is no simile in the three worlds.
Approaching the high-souled one who was Vishnu himself in incarnate form, king Yudhiahthira addressed him sweetly and smilingly, saying, 'O foremost of intelligent men, hast thou passed the night happily ? O thou thy faculties in their full vigour ? O foremost We have of intelligent persons, is it all right with thy understanding ? got back our kingdom and the whole Earth has come under our control, O thou divine lord, through thy grace, O refuge of the three worlds and, of
unfading glory, are
of
three steps
I*
all
Through thy grace have we won victory and obtained Unto fallen away from the duties of our order !' him who addressed the Yudhishthira foes, viz., king just
great fame and have not
that chastiser of
in that strain the divine
Krishna said not a word,
for he
was then rapt
in
meditation.
SECTION XLVII "Yudhishthira said, 'How wonderful prowess, that thou art rapt in meditation
is this,
O
!
is it all
right with the three worlds
thyself (from the world), having, state,
act
my mind
has been
filled
?
When bull
thou of immeasurable
great refuge of the universe,
thou hast,
O
God, withdrawn
among men, adopted
with wonder
!f
The
five
the fourth,
life-breaths that
within the body have been controlled by thee into stillness.
delighted senses thou has concentrated within thy
mind
!
Thy
Both speech
and mind, Q Govinda, have been concentered within thy understanding. All thy senses, indeed, have been withdrawn into thy soul !{ The hair on mind and stands erect. are both still. Thou Thy thy body understanding an as wooden post or a stone ? O art as immobile now, O Madhava, illustrious God, thou art as still as the flame of a lamp burning in a place where there is no wind. Thou art as immobile as a mass of rock If I !
am
fit
to hear the cause,
for I beg of thee
and
if it is
no secret
solicit it as a favour
of thine, dispel, 1
Thou
O
god,
art the Creator
my
doubt
and thou
* This is an allusion to Krishna's having covered the three worlds with three of his steps for deluding the Asura Vali and depriving him of
universal sovereignty. T. t There are three states of consciousness in the case of ordinary men, viz., waking, dream, and sound sleep. The fourth state, realisable by Yogins alone, is called Turiya. It is the state of perfect unconsciousness of this world, when the soul, abstracted within itself, is said to be fixed upon the Supreme Being or some single object. T. | Mind, as used generally in Hindu philosophy, is the seat of the senses and the feelings. Buddhiie the Understanding or the cognative faculties of the Kantian school. The Bombay reading of the second line is It is Gunadevah Kshetrajne <&c. correct. Nilakantha correctly explains it T. as Savdadiguna-bhajodevah, i.e., the senses.
SANTI PABVA the Destroyer
art
Thou
Thou
!
art
95
destructible and thou art indestructible
1
without beginning and thou art without end Thou art the tiret of of O foremost foremost and the Beings righteous persons, tell me the I solicit thy favour, and am thy devoted cause of this (Yoga) abstruction art
I
I
I
worshipper, and bow to thee, bending my head !' Thus addressed, the illustrious younger brother of Vasava, recalling his mind, understanding, and the senses to their usual sphere, said these words with a soft smile.
"Vasudeva is
go out,
said,
'That tiger
among men,
viz.,
Bhishma, who
is
now
arrows, and who is now like unto a fire that is about to thinking of me. Hence my mind also was concentrated on him.
lying on a bed
of
Aly mind was concentrated upon him the twang of whose bowstring and the sound of whose palms Indra himself was unable to bear. I was thinking of him who having vanquished in a trice all the assembled kings (at
the Self-choice
of
the daughters of the king of Kasi) abducted the three of his brother Vichitraviryya I was thinking
princesses for the marriage
!
and twenty days with Kama himself of Bhrigu's race and whom Rama was unable to overcome Collecting all his senses and concentrating his mind by the aid of his understand-
of
him who fought continually
for three
!
ing, he sought
centered
my
my
refuge (by thinking of me).
mind upon him.
I
was thinking
of
It was for this that I had him whom Ganga conceived
and brought forth according to ordinary human laws and whom Vasishtha took as a pupil. I was thinking of that hero of mighty energy and great intelligence who possesses a knowledge of all the celestial weapons as also I was thinking of him, O son of the four Vedas with all their branches. of
the favourite disciple of Rama the son of Jamadagni, and the receptacle of the sciences. I was thinking of that foremost of
Pandu,
who
is
who
is
persons conversant with morality and duty, of him, O bull of Bharata's After that tiger race, who knows the Past, the Future, and the Present. all
among kings
shall have, in
night
!
son, viz.,
Therefore,
Bhishma
O
O
Yudhishtbira,
of terrible
mayst desire to learn branches of knowledge
of his own achievements, ascendson of Pritha, will look like a moonless
consequence
ed to heaven, the Earth,
1
O (in
submissively approaching Ganga's prowess, question him about what thou
lord
of
Earth, enquire
of
respect of morality, profit,
him about the four pleasure and salva-
about the sacrifices and the rites laid down for the four orders, about the four modes of life, and about the duties in full of kings! When Bhishma, that foremost one of Kuru's race, will disappear from the world, every kind of knowledge will disappear with him. It is for this that I tion),
urge thee (to go to him
now).' Hearing these beneficial words of high the from Vasudeva, righteous Yudhishthira, with voice choked in import 'What thou hast said, tears, answered Janarddana, saying, Madhava, about the eminence of Bhishma, is perfectly true I have not the slightest Indeed, I had heard of the high blessedness, as also doubt regarding it the greatness, of the illustrious Bhishma from high-souled Brahmanas I
I
it Thou, O slayer of foes, arfc the Creator of all the There cannot, therefore, delighter of the Yadavas, be fche
discoursing upon worlds.
!
MAHABHABATA
96
If thy heart be inclined to show unto Bhishina with thyself at our shall go grace, O Madhava, then we head! When the divine Surya shall have turned towards the north, Bhishma will leave (this world) for those regions of bliss that he has won. That descendant of Kuru's race, therefore, O mighty-armed one, deserves (If thou grantest my prayer), Bhishma will then to have a sight of thee
slightest doubt in
what
fchou
sayest
!
!
of
thee that art the
obtain a sight tible and indestructible receptacle of
Brahma
!
Indeed,
'
the just, the slayer
beside him, saying,
Gods, of thee that art destructhou it is that art the vast
lord,
!'
'Let
of
"Hearing these words
of king Yudhishaddressed Satyaki who was sitting car be yoked !' At this, Satyaki quickly left
Vaisampayana continued, thira
first of
Madhu
my
Kesava's presence and going out, commanded Daruka, saying, 'Let Krishna's car be made ready,' Hearing the words of Satyaki, Daruka
yoked Krishna's car. That foremost of vehicles, adorned with gold, decked with a profusion of emeralds, and moon-gems and sun-gems, furnished with wheels covered with gold, possessed of effulgence, fleet as speedily
the wind, set in the middle with divers other kinds of jewels, beautiful as the morning sun, equipt with a beautiful standard topped by Garuda, and
gay with numerous banners, had those foremost of steeds, fleet as thought, viz., Sugriva and Saivya and the other two, in trappings of gold, yoked unto it. tiger among kings, Daruka, with joined hands, inHaving yoked it, formed Krishna of the fact."
SECTION XLVIII Janamejaya
said,
"How
did the grandsire of the Bbaratas,
who
lay
body and what kind of Yoga did he adopt ?" Vaisampayana said, 'Listen, O king, with pure heart and concentrated attention, as to how, tiger among the Kurus, the high-souled As soon as the Sun, passing the solsticial Bhishma cast off his body on a bed of arrows, cast off his
!
point, entered in his northerly course, Bhishma, with concentrated attention, caused his soul (as connected with and independent of the body) to enter his soul (in its independent and absolute state). Surrounded
by
many
foremost of Brahmanas, that hero, his body pierced with innumerable arrows, blazed forth in great beauty like Surya himself with his innumerable rays. Surrounded by Vyasa conversant with the Vedas, by the celestial Rishi Narada, by Devasthana, by
Asmakasumantu,
by
Jaimini, by the high-souled Paila, by Sandilya, by Devarata, by Maitreya of great intelligence, by Asita and Vasistha and the high-souled
Kausika, by Harita and Lomasa and Atri's son of great intelligence, by Vrihaspati and Sukra and the great sage Chyavana, by Sanatkumara and Kapila and Valmiki and Tumvuru and Kuru, by Maudgalya and Eama of Vrigu's race, and the great sage Trinavindu, by Pippalada and Vayu and Samvarta and Pulaha and Katha, by Kasyapa and Pulastya and Kratu and Daksha
and
Parasara, by Marichi and Angiras and
Kasmya and Gautama and
the sage
SANTI PABVA Galva, by
97
and Dhaumra and Brabmanas and the great
Dhaumya and Vibhanda and Mandavya
Krishna-nubhautika, by Uluka, that foremost of
that gage Markandeya, by Bhashkari and Purana and Krishna and Suta, foremost of virtuous persons, surrounded by these and many other highly-
sages of great souls and possessed of faith and self-restraint and tranquillity of mind, the Kuru hero looked like the Moon in the midst of the planets and the stars. Stretched on his bed of arrows, that tiger blessed
among men,
Bhishma, with pure heart and joined hands, thought of With a cheerful and strong voice he of Madhu, that master of Yoga, with the navel, that lord of the universe, called Vishnu and Jishnu. viz.,
mind, word, and act. the praise of the slayer hymned
Krishna
in
lotus in
bis
With joined hands, that foremost of eloquent men, that puissant one, viz.. Bhishma of highly virtuous soul, thus praised Vasudeva. "Bhishma said, '0 Krishna, O foremost of Beings, be thou pleased with these words which I utter, in brief and in detail, from desire of hymning thy praises Thou art pure and purity's self Thou tranecendeBt Thou art what people say to be THAT. Thou art the Supreme Lord. all 1
1
!
With my whole heart I seek thy refuge, O universal Soul and Lord of all creatures !* Thou art without beginning and without end. Thou art the Neither the gods nor the Rishis know highest of the high and Brahma. The divine Creator, called Narayana or Hari, alone knows thee thee !
!
Through Narayana, the Rishis, the Siddhas, the great Nagas, the gods, and Thou art the highest of the celestial Rishis know a little of thee 1
the high and knowest no deterioration
The gods, the Danavas, the do the not know who thou art and Gandharvas, the Yakshas, Pannagas, All the worlds and all created things live in thee, and whence art thou !
!
(when the dissolution comes). Like gems strung together in a thread, all things that have attributes reside in thee, the Supreme Lord If Having the universe for thy work and the universe for thy limbs, this universe consisting of mind and matter resides in thy eternal and allenter thee
pervading soul like a line of flowers strung together in a strong thread. Thou art called Hari, of a thousand heads, thousand feet, thousand eyes,
thousand arms, thousand crowns, and thousand faces of great splendour. Thou Thou art called Narayana, divinity, and the refuge of the universe I
the subtile, grossest of the gross, the heaviest of the art the In the Vaks, the Anuvaks, the the highest of the high heavy, and thou art regarded as the Supreme Being of Nishads, and Upanishads, subtilest of
!
irresistible force.
In the
Samans
also,
whose declarations
are always true,
The Supreme Being is called here and elsewhere Hansa, i.e., swan, because as the swan is supposed to transcend all winged creatures in the transcends all creatures in the range of its flight, so the Supreme Being formula of praise, "Thou in the Vedic as called is That, He universe. "Thou art inconceivable and incapable of being desart That" meaning, T. cribed in words." Created t things have attributes. It is Brahma only that has no attributes, in the sense that no attributes with which we are familiar can be affirmed of him. T. *
MAHABHABATA
98
thou art regarded as Truth's self 1* Thou art of quadruple soul. Thou art displayed in only the understandings (of all creatures). Thou art the Lord of those that are bound to thee in faith. god, thou art adored (by the Penances are ever faithful) under four excellent, high, and secret names !f tbee
present in
penances versal
1
knowledge.
the creator of
art
Performed
thy form.
live in
Thou
(
Thou
by other creatures for gratifying thee ), art the Universal Soul. Thou art of uni-
art the
everything in
universe.
Thou
the universe
!J
generating a blazing fire, thou hast been born of Vasudeva for the protection of Brahma on Enrth.
art
omniscient.
Thou
Like a couple of sticks the divine Devaki and For this eternal salva-
the devout worshipper, with mind withdrawn form everything else off all desires, beholds thee, O Govinda, that art the pure Soul, Thou transcendest Surya in glory. Thou art beyond the in his own soul tion,
and casting
!
the senses and the understanding. O lord of all creatures, I place In the Puranas thou hast been spoken as Purusha myself in thy hands (all-pervading spirit). On occasions of the commencement of the Yugas, thou art said to be Brahma, while on occasions of universal dissolution
ken
of
!
thou art spoken adore thee
!
of
as Sankarsana.
Adorable thou
Though One, thou hast yet been born
art,
and therefore
I
in
innumerable forms. devout worshippers,
Thou hast thy passions under complete control. Thy faithfully performing the rites laid down in the scriptures, sacrifice to thee, Thou art called the sheath within which the O giver of every wish universe lies. All created things live in thee. Like swans and ducks swimming on the water, all the worlds that we see float in thee. Thou art Truth. Thou art One and uadefceriorating. Thou art Brahma. Thou art That which is beyond iMind and Matter. Thou art without beginning, The gods, middle, and end. Neither the gods nor the Rishis know thee !
!
the Asuras, the Gandharvas, the Siddhas, the Rishis, and the great Uragas, with concentrated souls, always adore thee. Thou art the great panacea
Thou art without birth and death. Thou art Divine. Thou Thou art eternal. Thou art invisible and beyond ken. Thou Hari and Narayana, O puissant one. The Vedas declare thee to
for all sorrow.
art self-create.
art called
be the Creator of the universe and
the Lord of everything existing in the
* The Vaks are the mantras those portions of the ; the Anuvaks are Vedas which are called Brabmanas-, the Nisbads are those portions of the Vedic ritual which lead to an acquaintance with the gods. The Upanishads are those portions which treat exclusively of the knowledge of the
Soul.
T.
f Quadruple soul, i.e., Brahma, Jiva, Mind, and Consciousness. The names under which the Supreme Being is adored by the faithful are Vaaudeva, Sankarshana, Pradyumna, and Aniruddha. T.
four
sense that thou art never I Penances are ever present in thee, in the without them, penances constituting thy essence. Performed by creatures, they live in thy limbs, in the sense that penances performed are never lost.' In ancient India, the Rishis living in the woods got their fire by rubbing two sticks together. These they called Arani. Brahma on Earth is explained by Nilakantha to mean the Vedas, the Brahmanas, and the Sacrifices.
T.
SANTI PABVA Thou
universe.
arb fche
Supreme protector
no deterioration and thou art that which of the
Thou
of gold.
complexion thee forth
Aditi brought
art
the universe, Thou knowest called the highest.
the slayer of Asuras.
twelve forms.*
in
of
is
S9
Though One,
Soma
that
is
spoken
the regenerate ones and that gratifies with nectar the the lighted fortnight and the Pitris in the dark fortnight. Thou
the chief of
gods in
all
One Being of transcandent effulgence dwelling on the other Knowing thee one ceases to have any fear of
art the
darkness.
thick
art
Salutations to thee that art
the soul of the Sun. Salutations to thee in thy form of of as
Thou
Salutations to thee in that form which
grand Ukthya
sacrifice, the
is
an object of
Brahmanas adore thee
knowledge
If
side of
death.
In the
as the great Rich.
In
the great fire-sacrifice, they sing thee as the chief Adhyaryu (priest). Thou Salutations to thee. The Richs, the Yojus, and art the soul of the Vedas. the
Samans
are
Thou
thy abode.
(used in sacrifices).
Thou
art the five kinds of
sanctified libations
art the seven woofs used in the Vedas.
Saluta-
Libations are poured on the Eoma J Thou fire in accompaniment with the seventeen monosyllabic sounds. Thou art that Purusha Salutations to thee art the soul of the Homa. whom tha Vedas sing. Thy name is Yajus. The Vedic metres are thy tions to thee in thy form of Sacrifice
!
limbs. The sacrifices laid down in the three Vedas are thy three heads. The great sacrifice called Rathantara is thy voice expressive of gratificaThou art the Salutations to thee in thy form of sacred hymns tion. I
thousand hadst appeared years performed by the creators of the universe. Thou art the great swan Salutations to thee in thy form of a swan with wings of gold. in the great sacrifice extending for a
Rishi that
I
thy limbs. The Sandhis The consonants and the vowels are thy ornaments. are thy joints. Salutations The Vedas have declared thea to be the divine word.
Roots with
all
kinds
of affixes
and
suffixes are
Assuming the form of a boar thy form as the Word I1F whose limbs were constituted by Sacrifice, thou hadst raised the submerged Earth for the benefit of the three worlds. Salutations to thee to thee
in
Thou sleepest in Yoga on thy snakeprowess decked sofa constituted by the thousand hoods (of the Naga). Salutations
in
thy form
of infinite
!
*
These are the twelve Adityas or chief gods.--T. f Thou art pure Knowledge and residest beyond the darkness of in which thou art ignorance. I bow to thee not in any of those forms ordinarily adored but in that form of pure light which Yogins only can beT. hold by spiritual sight. are Dhana, Karambha, Parivapa, and water. The libations five The t seven woofs are the sevan mantras (Cchandas) predominating in the Vedic hymns, such as Gayatri, &c. T.
The Prajapatis who
are the creators of the universe performed a extending for a thousand years. The Supreme Being appeared in T. that sacrifice as an act of grace to the sacrificers. vowels (in compounding H Sandhis are those changes of contiguous two words) that are required by the rules of euphony. Akshara is literally T. a character or letter j here, word made up of characters or letters. sacrifice
MAfiABHARATA
100
Thou buildest the bridge for the good (to form of sleep cross the sea of life) with Truth, with those means by which emancipation may be obtained, and with the means by which the senses may be controllMen practising diverse ed. Salutations to thee in thy form of Truth creeds, actuated by desire of diverse fruits worship thee with diverse rites. fco
thee in
fchy
!
!
Salutations to thee in thy It is
sprung.
form
thou that excitest
From thee have all things Creed creatures having physical frames conSalutations to thee in thy form of Ex-
of
!
all
taining the principle of desire. citement. The great Rishis seek thy unmanifest self within the manifest. Called Kshetrajna, thou sittest in Kshetra. Salutations to thee in thy form of
Kshetra
1*
Thou always conscious and present
describe thee
still
as existing
in the three
in self, the
Sankhyas
states of wakefulness, dream,
and sound sleep. They further speak of thee as possessed of sixteen attributes and representing the number seventeen. Salutations to thy form as conceived by the Sankhyas If Casting off sleep, restraining breath, with-
drawn into their own
behold thee as
selves, Yogins of restrained senses
Peaceful Sannyasins, eternal light. Salutations to thee in thy Yoga form freed from fear of rebirth in consequence of the destruction of all their sins !
and merits, obtain thee. Salutations to thee in thy form of emancipation !| At the end of a thousand Yugas, thou assumest the form of a fire with blazing flames and consumest all creatures. Salutations to thee in thy
Having consumed ail creatures and making the universe one vast expanse of water, thou sleepest on the waters in the form
of
form
fierceness
of a child.
the navel
of
that lotus
is
lotus art
!
of
!
Salutations to thee in thy form as
Thou hast
a
immeasurable
!
(illusion)
!
From
Thou pervadest everything. Thou Thou hast subjugated the four kinds of desire
thousand heads. soul.
that are as vast as the four oceans.
Yoga-sleep
Maya
the Self-born of eyes like lotus leaves, sprung a lotus. On established this universe. Salutations to thee in thy form as
The clouds
Salutations to thee in thy form of
are in the hair of thy head.
The rivers are
in the
several joints of thy limbs. The four oceans are in thy stomach. SalutaBirth and the change represented by tions to thee in thy form as water !
death spring from thee. All things, again, at the universal dissolution, Salutations to thy form as cause Thou sleepest dissolve away in thee. !
*
The manifest is the body. The Eis his seek thy unmanifest self within the body, i.e., in their own hearts. Kshetra is budhi or intelligence. The Supreme Being is called Kshetrajna because he knows every mind. T. Intelligence or mind is one of his forms. t The sixteen- attributes are the eleven senses and the five elements Added to this is Infinity. The in their subtile forms called Mahabhutas. Supreme Being, according to the Sankhya doctrine, is thus the embodiment of the number seventeen. Thy form as conceived by the Sankhyas, i.e., T. thy form as Number. | In cases of those that are reborn, there is always a residuum of sin and merit for which they have, in their earthly life, to suffer and enjoy. In the case, however, of those that have betaken themselves to a life of renunciation the great endeavour is to exhaust this residuum. T.
SANTI PARVA
101
not in the night. Thou art occupied in day time also. Thou observest the good and the bad actions (of all). Salutations to thee in thy form of (uni-
There is no act which thou canst not do. Thou art, again, ever ready to accomplish acts that are righteous. Salutations to thee in thy form of Work, the form, viz., which is called Vaikuntha In wrath thou
versal) observer
!
!
exterminated thrice seven times the Kshattriyas who had and authority under their feet. Salutations to thee in thy trampled virtue form of Cruelty Dividing thyself into five portions thou hast become the hadst, in battle,
!
breaths that act within every body and cause every living creaThou appearest in ture to move. Salutations to thee in thy form of air vital
five
!
every Yuga in the form called month and season and half-year and year, and Salutations to thee in thy art the cause of bobh creation and dissolution.
Brahmanas
are thy mouth, Kshattriyas are thy two arms, stomach and thighs and Sudras live in thy feet. Salutations Fire constitute thy mouth. The heavens to thee in thy form of caste are the crown of thy head. The sky is thy navel. The Earth is thy feet. The Sun is thy eye. The points of the compass are thy ears. Salutations to Thou art superior to Time. Thou fchee in thy form as the (three) worlds
form
of
Time
!
Vaisyas are thy
,
!
!
art superior to Sacrifice.
Thou
art higher than the highest.
Thyself withSalutations to thee in thy the world, according to the attributes ascribed
out origin, thou art the origin of the universe.
Men of form as Universe to thee by the Vaiseshika theory, regard thee as the Protector of the world. Salutations to thee in thy form of Protector Assuming the forms of food, !
!
drink, and fuel, thou increasest the
tures and upholdest
humours and the
life-breaths of crea-
Salutations to thee in thy form of For supporting the life-breaths thou eatest the four kinds of food.* life Assuming also the form of Agni within the stomach, thou digestest that their existence.
!
food.
Salutations to thee in the form
of digesting
heat
Assuming the
!
form of half-man and half-lion, with tawny eyes and tawny manes, with teeth and claws for thy weapons, thou hadst taken the life of the chief of the Asuras. Salutations to thee in thy form of swelling might Neither the gods, nor the Gandharvas, nor the Daityas, nor the Danavas, know thee truly. Salutations to thy form of exceeding subtility Assuming the !
!
the handsome, illustrious, and puissant Ananta in the nether thou upholdest the world. Salutations to thy form of Might Thou region, stupefiest all creatures by the bonds of affection and love for the continu-
form
of
!
Salutations to thee in thy form of stupefaction.! Eegarding that knowledge which is conversant with the five elements to be the true Self-knowledge (for which yogins strive), people approach fchee by '1 by body is knowledge! Salutations to thee in thy form of Knowledge
ance
of
the creation.
1
*
I.e., that which is chewed, that which is sucked, that which is and that which is drunk. T. The great end f All creatures are stupefied by love and affection. which the Yogins propose to themselves is to tear those bonds rising
licked,
superior to
all
the attractions of the flesh
emancipation from rebirth.
T.
to effect their deliverance
or
MAHABHARATA
102
Thy understanding and eyes
immeasurable.
Thou
art infinite,
form
vastness.
of
are devoted to every thing. Salutations to thee in thy being beyond all measures Thou hadst assumed the form of a recluse with matted !
locks on head, staff in hand, a long stomach, and having thy begging bowl Salutations to thee in thy form of Brahma* Thou bearest for thy quiver.
the trident, thou art the lord of the celestials, tbou hast three eyes, and
thou art high-souled. Thy body is always besmeared with ashes, and thy emblem is always turned upwards. Salutations to thee in thy form of Rudra The half-moon forms the ornament of thy forehead. Thou hast snakes for the holy thread circling thy neck. Thou art armed with Pinaka and trident. Salutations to thy form of Fierceness. Thou art the soul of phallic
I
all
Thou
creatures.
Thou
the Creator and the Destroyer of
art
all
creatures.
without wrath, without enmity, without affection. Salutations to thee in thy form of Peace Everything is in thee. Everything is from art
!
Thyself art Everything. Everywhere art thou. All. Salutations to thee in thy form as Everything thee.
!
whose work thee from
is
above the three worlds
beyond the
(elements that constitute all three worlds, to thee that art Salutations to thee that art all the directions.
!
five
art the
and thou art the one receptacle of All. Salutations to thee, eternal origin of all the worlds divine Lord, O Vishnu, and Thou, thou art the Destroyer, and thou art invinthe art Creator, Hrishikesa,
Thou
O
always the
the universe, to thee that art the soul of the universe, to hath sprung the universe, to thee that art the dissolution
Salutations to thee that
!
art
Salutations to thee
whom
of all things, to thee that are
things)
Thou
art
all
!
cannot behold that heavenly form in which thou art displayed in the Past, Present, and the Future! lean, however, behold truly thy Thou hast filled heaven with thy eternal form (as manifest in thy works) cible
!
I
!
head, and Earth with thy feet
with thy prowess thou hast filled the three art Eternal and thou pervadest every thing in the universe :
Thou The directions are thy arms, the Sun is thy eye, and prowess is thy vital Thou art the lord of all creatures. Thou standest, shutting up the fluid. seven paths of the Wind whose energy is immeasurable. They are freed from all feats that worship thee, O Govinda of unfading prowess, thee that worlds.
art
!
attired in yellow robes of the
bend
of
the head unto thee,
Horse-sacrifices.
The man
colour of the Atasi flower.f Even one Krishna, is equal to the completion of ten that has performed ten Horse-sacrifices is not
freed from the obligation of rebirth.
The man, however,
that
bows
to
Krishna They that have Krishna for their vow, they fchat in the think of Krishna night, and upon rising from sleep, may be said to escapes rebirth.
have Krishna for their body. Those people (after death) enter Krishna's self even as libations of clarified butter sanctified with mantras enter the fire. Salutations to thee that dispellest the fear of hell, to thee Vishnu, that art a boat unto them that are plunged amid the eddies of
blazing
O
* t
I.e., Brahmacharin.T. Linum usitatissiimm. T.
SANTI PABVA
Salutations to thee, O God, that by worldly life thee that art the benefactor of Brahmanas and
the ocean represented
art the
Brahmana's
kine, to thee
103
1
self, to
the benefactor of the universe, to thee that art
that art
Krishna and Govinda
!
The two
syllables
Hari constitute the pecuniary
those that sojourn through the wilderness of life and the medicine that effectually cures all worldly predilections, besides being the means that alleviate sorrow and grief.* As Truth is full of Vishnu, as the stock of
universe
is
full of
Vishnu, as everything is my sins be destroyed
be full of Vishnu and
full of !
I
Vishnu, so
let
my
seek thy protection and
soul
am
happy end. O thou of eyes like lotus petals, O best of gods, do thou think of what will be for my good Vishnu, thou art the origin of Knowledge and Thyself without origin, O Janarddana, thus worshipped by Penances. Thus art thou praised devoted to thee, desirous
of
obtaining a
!
!
me me
in !
the Sacrifice constituted by Speech (alone), be, O god, gratified with The Vedas ara devoted to Narayana. Penances are devoted to
The gods are devoted
Narayana.
to
Narayana.
Everything
is
always
'
Narayana
!'
Vaisampayana continued, "Having uttered these words, Bhishma, with mind concentrated upon Krishna, said, 'Salutations to Krishna !' and bowed unto him. Learning by his Yoga prowess of the devotion of Bhishma, Madhava, otherwise called Hari, (entering his body) bestowed upon him heavenly knowledge compassing the Past, the Present, and the Future, and went away. When Bhishma became silent, those utterers of Brahma (that sat around him), with voices choked in tears, adored that high-souled chief of the Kurus in excellent words. Those foremost of Brahmanas uttered the praises of Krishna also, that first of Beings, and then continued in soft voices to commend Bhishma repeatedly. Learning (by his Toga powers) of the davotion of Bhishma towards farm, that foreof Beings, viz., Madhava, suddenly rose from his seat and ascended on his car, Kesava and Satyaki proceeded on one car. On another proceeded those two illustrious princes, viz., Yudhisbthira and Dhananjaya. Bhimasena and the twins rode on a third ; while those bulls among men,
most
Kripa and Yuyutsu, and that scorcher of foes, viz., Sanjaya of the Suta caste, proceeded on their respective cars, each of which looked like a town, x^nd all of them proceeded, causing the Earth to tremble with the That foremost of men, as he proceeded, cheerrattle of their car-wheels. viz.,
listened tc
fully
the speeches, fraught with his praise, that were uttered
by the Brahmanas. The slayer of Kesi, with gladdened heart, saluted the people that waited (along the streets) with joined hands and bent heads.
is the world or worldly life characterised by diverse attachReflection on Hari frees one from those attachments. Or, Samsara may mean the repeated deaths and births to which the unemancipated soul is subject. Contemplation of the divine Being may prevent such repeated T. births and deaths by leading to emancipation.
t
ments.
Samsara
SECTION XLIX "Then Hrishikesa and king Yudhishtbira, and said, headed all those persons by Kripa, and the four Pandavas, riding on those cities and decked with standards and banners, like fortified cars looking "Vaisampayana
speedily proceeded to Kurukshetra with the aid of their fleet steeds. They descended on that field which was covered with hair and marrow and bones
and where millions of high-souled Kshattriyas had cast away their bodies. It abounded also with many a hill formed of the bodies and bones of elephants and steeds, and human heads and skulls lay stretched over it like Variegated with thousands of funeral pyres and teeming with heaps of armour and weapons, the vast plain looked like the drinking garden of the Destroyer himself used and abandoned recently. The mighty conch-shells.
car-warriors quickly proceeded, viewing the field of battle haunted by crowds of spirits and thronged with Bakshasas. While proceeding, the
mighty-armed Kesava, that delighter of all the Yadavas, spoke unto Yudhishthira about the prowess of Jamadagni's son. 'Yonder, at a disThere Rama offered tance, O Partha, are seen the five lakes of Rama It was oblations of Kshattriya blood unto the manes of his ancestors !
1
the puissant Rama, having freed the Earth of Kshattriya for thrice seven times, gave up his task/ hither that
"Yudhishthira said, 'I have great doubts in what thou sayest about Rama's having thrice seven times exterminated the Kshattriyas in days of When the very Kshattriya seed was burnt by Rama, O bull among old. the Yadus, how was the Kshattriya order revived, O thou of immeasurable bull of the Yadus, was the Kshattriya order extermiprowess ? How, nated by the illustrious and high-souled Rama, and how did it again grow? In frightful car-encounters millions of Kshattriyas were slain. The Earth, foremost of eloquent men, was strewn with the corpses of Kshattriyas. For what reason was the Kshattriya order thus exterminated in days of yore by Rama, the high-souled descendant of Bhrigu, O tiger among the O thou of Vrishni's race, remove this doubt of mine, O birdYadus !
Krishna, bannered hero knowledge is from thee. !
1
Vaisampayana
said,
"The puissant
narrated unto Yudhishthira
happened, in Kshattriyas.
full
younger brother
of
Vasudeva, the highest
'
detail, as
of
to
elder
brother of Gada then
incomparable prowess everything that the Earth had become filled with
how
SECTION L "Vasudeva said.'Listen, O son of Kunti, to the story of Rama's energy and powers and birth as heard by me from great Rishis discoursing upon the subject. Listen to the story of how millions of Kshattriyas were slain by Jamadagni's son and how those that sprung again in the diverse royal races in Bharata were again slaughtered. Jadu had a son named
SANTI PABVA Rajas.
Rajas had
named Kusika
a son
named Valakaswa.
106
King Valakaswa bad
a
son
righteous behaviour. Resembling the thousand-eyed Indra on Earth, Kusika underwent the austerest of penances from desire of attaining the chief of the three worlds for a son. Beholding him engaged of
austerest of penances and competent to beget a son, the thousandhimself inspired the king (with his force). The great lord Purandara eyed of the three worlds, viz., the chastiser of Paka, king, then became Kusika's son known by the name of Gadhi. Gadhi had a daughter, O monarch, of the name of Satyavafci. The puissant Gadhi gave her (for wife) in the
of Bhrigu. Her lord of Bhrigu's race, O dethe Kurus, became highly gratified with her for the purity of her behaviour. He cookad the sacrificial food consisting of milk and rice for
unto Richika, a descendant lighter of
Gadhi (her
giving unto
Calling his wife, Richika of Bhrigu's the sanctified food should be taken by thee, and
sire) a son.
This portion A son will be born of her that will by thy mother blaze with energy and be a bull among Kshatftriyas. Invincible by Kshattriyas on Earth, he will be the slayer of the foremost of Kshattriyas. race said,
of
this (other) portion
As regards thee,
!
blessed lady, this portion of the food will give thee a
son of great wisdom, an embodiment of tranquillity, endued with ascetic penances, and the foremost of Brahmanas. Having said these words unto his wife, the blessed Richika of Bhrigu's race, setting his heart on penanAbout this time, king Gadhi, resolved upon ces, proceeded to the woods. to the
holy waters, arrived with his queen at the retreat of king, taking the two portions of the sanctified food, cheerfully and in great haste, represented the words of her son of Kunti, gave the portion lord unto her mother. The qneen-mother,
a pilgrimage
Richika.
Satyavati, upon this,
intended for herself unto her daughter, and herself took from ignorance the portion intended for the latter. Upon this, Satyavati, her body blazing
with lustre, conceived a child her
womb,
of terrible
form intended to become the
the Kshattriyas. Beholding Brahmana child lying within that tiger among the Bhrigus said unto his wife of celestial
exterminator
of
beauty these words
:
Thou hast been deceived by thy mother,
blessed
the substitution of the sanctified morsels. Thy consequence a become son will person of cruel deeds and vindictive heart. Thy brother again (born of thy mother) will be a Brahmana devoted to ascetic penances. of
lady, in
Into the sanctified food intended for thee had been placed the seed of supreme and universal Brahma, while into that intended for thy mother had been placed the sum total of Kshattriya energy. In conse-
the
blessed lady, quence, however, of the substitution of the two portions, that which had been intended will not happen. Thy mother will obtain a Brahmana child while thou wilt obtain a son that will become a
Kshattriya
1
Thus addressed by her
lord, the highly
blessed Satyavati
prostrated herself and placing her head at his feet trembling said, It behoveth thee not, holy one, to speak such words unto me, viz., Thou shalt obtain a wretch among Brahmanas (or thy son) blessed lady, in "Riohika said, This was not intended by me, I
MAHABHABATA
106 respect of fchee
A son
1
of
in
fierce
of
deeds has been conceived by thee simply
the substitution of the sanctified morsels
consequence "Satyavati replied saying, If thou wishest, create other worlds, what need then be said of a child
Q
puissant one, to give
peace
me
O
1
thou canst
sage,
behoveth thee, a son that shall be righteous and devoted to It
?
1
"Richika said, lady, even in jest.
blessed Never was falsehood spoken by me before, need then be said of (such a solemn occasion as)
What
preparing sanctified food with the aid of Vedic formulae after igniting a I have ascerIt was ordained of yore by Destiny, O amiable one fire ? All the of will be descendants father tained it all by my penances. thy !
possessed of Brahmanic virtues. puissant one, "Satyavati said,-
foremost
of ascetics, let
"Richika said, tion, I conceive,
as thou sayest
me have thou
of
let
our grandson be such, but,
a son of tranquil pursuits
!
the fairest complexion, there
between a son and a grandson.
is
no dhtinc-
amiable one,
It will be,
!
"Vasudeva continued, "Then Satyavati brought forth a son in Bhrigu's race who was devoted to penances and characterised by tranquil pursuits, viz., Jamadagni of- regulated vows. Kusika's son Gadbi begot a son
named Viswamitra.
Possessed of every attribute
of a
hSrahmana, that
son (though born in the Kshattriya order) was equal to a Brahmana. Richika (thus) begat Jamadagni, that ocean of penances. Jamadagni begot a son of fierce deeds. The foremost of men, that son mastered the sciences, including the science of arms.
Like unto a blazing
fire,
that son
was Rama, the exterminator of the Kshattriyas. Having gratified Mabadeva on the mountains of Gandhamadana, be begged weapons of that great axe of fierce energy in his hands. Inconsequence of of axe unrivalled that fiery splendour and irresistible sharpness, he became Meanwhile the mighty son of Kartaviryya, viz., on Earth. unrivalled god, especially the
Kshattriya order and ruler of the Haihayas, endued with great energy, highly virtuous in behaviour, and possessed of a thousand
Arjuna
of the
arms through the grace of (the great Rishi) Dattatreya, having subjugated in battle, by the might of his own arms, the whole Earth with her mountains and seven islands, became a very powerful emperor and (at On a last) gave away the Earth unto the Brahmanas in a horse- sacrifice. certain occasion, solicited by the thirsty
thousand-armed monarch
O
son of Kunti, the prowess gave alms unto that deity. his shafts, the god of fire, possessed of great god
of fire,
of great
Springing from the point of energy, desirous of consuming '(what was offered), burnt villages and towns and kingdoms and hamlets of cowherds. Through the prowess of that foremost of men, viz., Kartaviryya of great energy, the god of fire burnt mountains and great forests. Assisted by the king of the Haihayas, the god of fire, caused by the wind to blaze forth with energy consumed the
uninhabited but delightful retreat of great energy,
Apava,
of
the high-souled Apava.
mighty-armed king, seeing
his retreat
Possessed
consumed
8ANTI PARVA
J07
by the powerful Kshattriya, cursed that monarch in wrath, saying, Arjuna, without excepting these my specious woods, thou Since, burnt them, therefore,
hast
Rama
(
of
Bbrigu's race
)
will lop off
thy
The mighty Arjuna, however, of great prowess, always devoted to peace, ever regardful of Brahmanas and disposed to grant Bharata, did not protection (unto all class), and charitable and brave, think of that curse denounced on him by that higb-souled Rishi. His (thousand) arms
I
powerful sons, always haughty and cruel, in consequence of that curse, bull of Bharata' s became the indirect cause of his death. The princes, race, seized and brought away the calf of Jamndagni's homa cow, without the knowledge of Kartaviryya the ruler of the Haihayas. For this reason a dispute took place between the high-souled Jamadagni (and the Haihayas).
The puissant Kama, the son
loppad
off
the arms
of Jamadagni, filled with wrath, and monarch, his sire's calf Arjuna brought back,
of
which was wandering within the inner enclosures of the king's palace. Then the foolish sons of Arjuna, repairing together to the retreat of the king, the high-souled Jamadagni, felled with the points of their lances, head of the Rishi from off his trunk while the celebrated Eama was out
sacred fuel and grass.
for fetching
his father and
Inflamed with wrath at the death
inspired with vengeance,
Rama vowed
to
free the
Earth
of
of
Then that tiger among the Bhrigus, forth his prowess, speedily slaughtered great energy, putting
Kshattriyas and took up arms. of
possessed all the sons and grandsons of Kartaviryya. flaihayas in rage, the descendent of Bhrigu,
Possessed
with blood.
of
Slaughtering thousands of king, made the Earth miry
great energy, he quickly
reft
the Earth
of all
Filled then with
compassion, he retired into the woods. of years had passed away, the puissant thousands some when Afterwards, wrathful was by nature, had imputations cast upon him (of Rama, who cowardice). Tbe grandson of Viswamitra and son of Raivya, possessed of Kshattriyas.
ascetic merit,
great
tions on
Rama
named Paravasu, Q monarch, began to cast imputaO Rama, were not those righteous men,
in public, saying,
Pratarddana and others, who were assembled at a sacrifice at the Yayati's fall, Kshattriyas by birth ? Thou art not of true vows, Thine is an empty boast among people Rama Through fear of
viz.,
time
of
!
!
betaken thyself to the mountains The of words these more once took Paravasu, descendant of Bhrigu, hearing up arms and once more strewed the Earth with hundreds of Ksbattriya
Kshattriya heroes thou hast
!
Those Kshattriyas, however, O king, counting by hundreds, that were spared by Rama, multiplied (in time) and became mighty monarcbs on Earth. Rama once more slaughtered them quickly, not sparing the Indeed, the Earth became once more strewn with king very children, bodies.
!
Kshattriya children of premature birth. As soon as KsbaSome Ksbattriya ttriya children were born, Rama slaughtered them. children in their (from Rama's protecting ladies, however, succeeded for of thrice seven destitute Earth Kshattriyas wrath). Having made the
the bodies
of
times, the puissant Bhargava, at the completion of a horse-sacrifice, gave
MAHABHABATA
108
away the Earth remnant still
of
For preserving the king, pointing with his hand that
as scrificial present unto Kasyapa.
the Kshattriyas, Kasyapa
held the sacrificial ladle, said these words,
O
great sage, repair to
behoveth thee not, O Rama, to At these words, Ocean suddenly dominion reside within (what is) my on other his shore, a region called Surparaka. created for Jamadagni's son, monarch, having accepted the Earth in gift, and made a Kasyapa also, the shores
of
the southern ocean
!
It
!
present of
it
unto the Brahmanas, entered the great
forest.
Then Sudras
bull of and Vaisyas, acting most wilfully, began to unite themselves, Bharata's race, with the wives of Brahmanas. When anarchy sets in on Earth, the weak are oppressed by the strong, and no man is master of his
property. Unprotected duly by Kshattriyas observant of virtue, and oppressed by the wicked in consequence of that disorder, the Earth quickly sank to the lowest depths. Beholding the Earth sinking from fear, the
own
high-souled Kasyapa held her on his lap-, and since the great Rishi held her on his lap (urn) therefore is the Earth known by the name of Urvi.
The goddess Earth, for protection's sake, gratified Kasyapa and begged of him a king. "The Earth said, There are, O regenerate one, some foremost of Kshattriyas concealed by me among women. They were born in the race Let them, O sage, protect me of Haihayas. There is another person of 1
Puru's race, viz., Viduratha's son, puissant one, who has been brought in bears the Rikshavat mountains. Another, viz., the son of up among been has Saudasa, protected, through compassion, by Parasara of immeasurable energy and ever engaged in sacrifices. Though born in one of the regenerate orders, yet like a Sudra he does everything for that Rishi and
named Sarvakarman (servant of all work). Sivi's son viz., Gopati by name, has been brought up in the forest energy, great
has, therefore, been of
among Vatsa
kine.
that one of
Let him, Pradarddana's son, named sage, protect me has been brought up among calves in a cowpen. Let might, order the royal protect me. Dadhivahana's grandson and !
of great
Diviratha's son sage Gautama.
was concealed and protected on the banks His name
is
Vrihadratha.
Possessed
of
of
Ganga by the
great energy and
adorned with numerous blessed qualities, that blessed prince has been protected by wolves and the mountains of Griddhrakuta. Many Ksbattriyas belonging to the race of Marutta have been protected. Equal unto the
Maruts
in energy,
sake by
Rama
they have been brought up by Ocean. These children of the Kshattriya order have been heard of as existing in different places. They are living among artisans and goldsmiths. If they protect me I shall then stay unmoved. Their sires and grandsires have been slain
lord of
for
my
see that
of
great prowess.
It is
their funeral rites are
should be protected by
my
such arrangements that I
duly performed. present rulers. Do thou,
may
"Vasudeva continued, Kshattriyas
of great
my
energy
duty, O great sage, to do not desire that I
I
sage, speedily
make
exist (as before).
'The sage Kasyapa then, seeking out those the goddess had indicated, installed
whom
SANTI PABVA
109
them duly
as kings ( for protecting her ). Those Kshattriyas races that extant are the progeny of those princes. That which thou hast questioned me, O son of Pandu, happened in days of yore even thus."
are
now
Vaisampayana continued,' Conversing thus with Yudbishthira that of righteous persons, the high-souled Yadava hero proceeded
foremost
quickly on that car, illumining Surya himself.
all
the points
of the
compass
like the divine
SECTION LI Vaisampayana said, "King Yudhishthira, hearing of those feats of Bama, became filled with wonder and said unto Janarddana, thou of Vrishni's race, the prowess of the high-souled Bama, who in wrath had freed the Earth of Kshattriyas, was like that of Sakra himself! The scions of Kshattriyas, troubled with the fear of
Bama, were concealed (and and bears leopards, apes Worthy of every and fortunate are they that reside in it where
brought up) by kine, Ocean, praise
is
men
this world of
1
so righteous, was accomplished by a Brahmana !' was ended, those two illustrious persons, viz., Krishna of Unfading glory and Yudhishthira proceeded thither where the puissant son of Ganga lay on his bed of arrows. They then beheld Bhishma stretched on his arrowy bed and resembling in splendour the evening Sun covered with his own rays. The Kuru hero was surrounded by many ascetics like he of a hundred sacrifices by the deities of heaven. The spot on which he lay was highly sacred, being situate on the banks of the river Oghavati. Beholding him from a distance, Krishna and Dharma's royal
a feat, that,
was again
After this discourse
son, and the four Pandavas, and the others headed by Saradwat, alighted from their vehicles and collecting their restless minds and concentrating
their senses, approached the great Rishis. Saluting those foremost of Rishis headed by Vyasa, Govinda and Satyaki and the others approached the son of Ganga. Beholding Ganga's son of great ascetic merit, the Yadu and Kuru princes, those foremost of men, took their seats, surrounding
all
him. Seeing Bhishma looking like a fire about to die out, Kesava with a rather cheerless heart addressed him as follows.
"Kesava
'Are thy perceptions
said,
now
as clear as before
?
I
hope ? I hope thy understanding, eloquent men, thy limbs are not tortured by the pain arising from the wounds by shafts ? From mental grief also the body becomes weak. In consequence of the boon granted to thee by thy sire, the righteous Santanu, the death, O
foremost
of
is
not clouded
I myself have not that merit in puissant hero, depends on thy own will The minutest pin consequence of which thou hast obtained this boon need then be said, What the within body produces pain. (inserted) ? of have thee of that hundreds arrows Surely, pain cannot pierced king, !
1
be said to
afflict
thee
!
Thou
O Bharata, to instruct the and dissolution of living creatures
art competent,
very gods regarding the origin Possessed of great knowledge, everything
!
belonging to the
Past, the
MAHABHABAtA
110
Future, and the Present, is well known to thee The dissolution of created beings and the reward of righteousness, are well known to thee, O thou 1
wisdom, for thou art an ocean
of great
of
virtue and duty
!
While
living
enjoyment of swelling sovereignty, I beheld thee forgo female intercourse though sound of limbs and perfectly hale and though surrounded Except Santanu's son Bhishma of great energy by female companions to devoted and firmly righteousness, possessed of heroism and havirg virtue for the only object of his pursuit, we have never heard of any ether in the
I
person in the three worlds that could, by his ascetic power, though lying on a bed of arrows and on the point of death, still have such a complete mastery over death (as to keep it thus at bay). We have never heard of
anybody
else that
performance
was
so devoted
of sacrifices, to
to truth, to penances, to gifts, to the the science of arms, to the Vedas, and to the
protection of persons soliciting protection, and that was so harmless to all creatures, so pure in behaviour, so self-restrained, and so bent upon
was also so great a car-warrior as thee competent to subjugate, on a single car, the gods, Gandharvas, Asuras Yakshas, and Rakshasas O mighty-armed Bhishma, thou art always spoken of by the Brahmanas as the ninth of the Vasus. By thy virtues, however, thou hast surpassed them all and art equal unto Vasava himself I know, O best of persons, that thou art celebrated
the good of
all
creatures, and that
Without doubt, thou
!
art
I
t
1
foremost of beings, among even the very gods Among thy prowess, men on Earth, O foremost of men, we have never seen nor heard of any O thou of the royal order, thou one possessed of such attributes as thee for
!
!
surpasaest the gods themselves in respect ascetic power thou canst create a universe
What
tures.
need then be said
of of
By thy mobile and immobile creaevery attribute!
thy having acquired many blessed
of
virtues ? Dispel now the grief of burning with sorrow on account of the his kinsmen. All the duties that have been declared in respect
regions by means
the eldeet son
of
of
thy foremost
Pandu who
of
is
slaughter of of the four orders about the four modes of
Everything again that the four Hotras,
down
in
is
life
are well
known
to thee
!
indicated in the four branches of knowledge, in
Bharata, as also those eternal duties that are laid
Yoga and Sankhya philosophy, the duties too
of
the four orders
and those duties that are not inconsistent with their declared practices, son of Ganga, are known to all these, along with their interpretations, The duties that have been laid down for those sprung from an thee 1
the four orders and those laid down for particular countries and tribes and families, and those declared by the Vedas and by men of
intermixture
of
wisdom, are Puranas are
all
all
well known to thee known to thee. All
!
The
the
subjects of
histories and
the
scriptures treating of duty and
bull among men, there is no practice dwell in thy mind. Save thee, other person that can remove the doubts that may arise in respet of those subjects of knowledge that are studied in the world. With the aid of thy intelligence, do thou, prince of men, drive the sorrow felt by the son of Pandu Persons possessed of so great and such varied knowledge live only for comforting men whose minds have been stupefied.' 1' !
SANTI PABVA
111
Vaisampayana said, "Hearing those words of Vasudeva of great intelligence, Bbishma, raising his head a little, said these words with joined hands.
"Bhishma
'Salutations to thee,
said,
O
divine Krishna
Thou
1
art
the origin and thou art the dissolution of all the worlds. Thou art the Hrishikssa, art incapable of Creator and thou art the Destroyer. Thou, The universe is thy handwork. Thou art being vanquished by any one Salutathe soul of the universe and the universe hath sprung from thee !
I
tions to thee
created things. Thou art above Salutations to thee that art the three worlds and that
Thou
!
the five elements.
art
the end
of all
lord of Yogins, salutations to thee again above the three worlds. O of beings, those words which foremost of the art that everything. refuge art
thou hast said regarding me have enabled me to behold thy divine attributes as manifest in the three worlds. (In consequence of that kindness,) Govinda, T also behold thy eternal form. Thou standest shutting up the seven paths of the Wind possessed of immeasurable energy. The firmament The points of the is occupied by thy head, and the Earth by thy feet.
compass are thy two arms, and the Sun is thy eye, and Sakra constitutes thou of unfading gloy, thy person, attired in yellow thy prowess robes that resemble the hue of the Atasi flower, seem to us to be like a cloud charged with flashing of lightning. Think of that, O best of gods, I
which would be good, O thou of lotus eyes, for my humble self, that am devoted to thee, that seek thy protection, and that am desirous of obtaining a blissful end
!
bull among men, thy devotion to me is have displayed my celestial form to thee very of 1 do not, O foremost kings, display myself unto one that is not devoted te me, or unto a devotee that is not sincere, or unto one, O Bharata, that Thou art devoted to me and art always obseris not of restrained soul.
"Vasudeva
said,
'Since,
O
prince, I
great, for this,
!
Of a pure heart, thou art always self-restrained penances and gifts. Through thy own penances, Bhishma, thou art competent to behold me. Those regions, O king, are ready for thee whence there is no return 1* Six and fifty days, foremost
vant
of
righteousness.
and ever observant
one
Kuru's race,
of
of
still
remain for thee to
live
Casting off thy body, thou shalt then, Bhishma, obtain the blessed reward of thy acts Behold, those deities and the Vasus, all endued with forms of fiery splen!
I
dour, riding on their cars, are waiting for thee invisibly till the moment of the sun's entering on northerly course Subject to universal time, when the divine Surya turns to his northerly. course, thou, foremost of I
men, shalt go to those regions whence no man of knowledge ever returns When thou, O Bhishma, wilt leave this world for that, to this Earth all Knowledge, O hero, will expire with tbee It is for this, that all !
!
these persons, assembled together, have approached thee for listening to Do thou then speak words of truth, discourses on duty and morality I
*
I.e.,
One that
goes thither
is
not subject to rebirth.
T,
MAHABHABATA
112
fraught with morality and profit and Yoga, unto Yudhishthira who is firm in truth but whose learning has been clouded by grief on account-of the slaughter of bis kinsmen, and do thou, by this, quickly dispel that grief " of his
!'
SECTION LII Vaisampayana said, "Hearing these words of Krishna fraught with morality and profit, Santanu's son Bhishma answered him in the following words.
"Bhishma
Narayana,
Siva,
by thee master
have been
I
'0 master of
said,
O
thou
filled
all
the worlds,
!
speech, can I say in thy presence,
of
mighty-armed one,
unfading glory, hearing the words spoken But what words (of instruction), with joy of
when
especially
all
the
speech have been dealt with in thy speech ?* Whatever in subjects should be done or is done, proceeds from thy intelligent self, world either O god That person who is competent to discourse on the subject of heaven in the presence of Ihe chief of the gods himself is competent to of
!
discourse on the interpretation of morality and pleasure and profit and
My mind, slayer of Madhu, is exceedingly of arrow-wounds. the My limbs are weak. My underpain agitated by am I so clear. not is afflicted, Q Govinda, by these shafts standing I not or fire that have power to utter anything! My resembling poison salvation in thy presence!
abandoning me. My life-breaths are hastening to leave me. The very vitals of my body are burning. My understanding is clouded. From weakness my utterance is becoming indistinct. How then can I venture to speak ? O enhancer of (the glory of) Dasarha's race, be gratistrength
fie
1
(for
with
my
is
me
Pardon me mighty-armed one, I will not say anything The master of very speech (Vrihaspati), in unwillingness) !
!
!
I cannot any speaking in thy presence, will be overcome by hesitation longer distinguish the points of the compass, nor the sky from the Earth I
I
am
only barely alive Do thou, therefore, thyself speak for the good of king Yudhishthira the Just, for thou art the ordainer of all the ordinances How, O Krishna, when thou,
Through thy energy,
slayer of
Madhu,
I
!
!
present, can one like me speak the presence of the preceptor ? (on such 'The words "Vasudeva said, spoken by thee are worthy of thee that of Kuru's race, thee that art endued with great art the foremost one energy, thee that art of great soul, and thee that art possessed of great
the eternal creator of the universe, art subjects) like a disciple in
Eegarding what hast thou patience and conversant with every subject said unto me about tha pain of thy arrow-wounds, receive, O Bhishma, !
puissant one, from my grace Discomfort and and stupefaction burning and pain and hunger and thirst shall not, thou of unfading glory Thy perceptions son of Ganga, overcome thee, this boon that I grant thee,
!
J
* The Vedas constitute the speech about morality occurs in them. T.
of the
Supreme Being. Everything
SANTI PABVA and memory, shall not
sinless
fail fchee
one, shall
Thy mind,
!
118
be unclouded.*
Bhishma,
Thy understandinge
freed from
fche qualities
of
passion and darkness, will always be subject to the quality of goodness, like the moon emerged from the clouds. Thy understanding will penetrate whatever subject connected with duty, morality, or profit, thou wilt think
O tiger among kings, obtaining celestial vision, thou wilt, thou upon of immeasurable prowess, succeed in beholding the four orders of created Endued with the eye of knowledge, thou wilt, things Bhishma, be!
!
hold, like fishes in
a limpid stream, all created
endeavour to recollect
things that thou mayst
'
!'
Vaisampayana continued, "Then those great Rishis, with Vyasa amongst them, adored Krishna with hymns from the Richs, the Yajus, and the Samans. A celestial shower of flowers belonging to every season fell on that spot where he of Vrishni's race, with Ganga's son and the son of
Pandu were.
Celestial instruments of every kind played in the welkin and
Apsaras began to sing. Nothing of evil and no portent of any An auspicious, pleasant, and pure breeze, evil kind were seen there. bearing every kind of fragrance, began to blow. All the points of the comthe
tribes of
pass became clear and quiet, and
all the animals and birds began to rove in the extremity of a great forest, the divine peace. to descend to the west. was seen Ihe great of a thousand rays Surya and and Bhishma Janarddana saluted Rishis then, rising ap, king Yudhish-
Soon
after, like a fire at
Kesava, and the sons of Pandu, and Satyaki, and Sanjaya, and Saradwat's son Kripa, bowed in reverence to those sages. Devoted to the practice of righteousness, those sages, thus worshipped by Kesava and others, speedily proceeded to their respective abodes, saying, 'We will return tomorrow.' After this, Kesava and the Pandavas,
Upon
thira.
saluting
this,
Bhishma and circumambulating him, ascended
their
handsome
cars. Those heroes then proceeded, accompanied by many decked with golden Kuvaras, and infuriate elephants looking like mountains and steeds fleet as Garudas, and foot-soldiers armed with bows and wea-
other cars
That army, moving with great speed, proceeded in two divisions, one in the van and the other in the rear of those princes. The scene
pons.
resembled the two currents it
is
that
of
the great river
Narmada
at
divided by the Bikshavat mountains standing across great host, the divine
Chandramas
rose before
it
the point where it.
Gladdening
in the firmament,
once more inspiring with moisture, by his own force, the terrestrial herbs and plants whose juice had been sucked up by the Sun. Then that bull of Yadu's race and the sons of Pandu, entering the (Kuru) city whose splendour resembled that of the city of Indra itself, proceeded to their respective mansions like tired lions seeking their caves."
* light."
Literally,
T,
"Everything thou knowest shall appear
to thee
by inward
SECTION Vaisampayana said, happily. Awaking when
"The half a
LIIT
slayer of
Madhu,
to usher in the day,
he
he meditated Fixing Then a batch of well-trained and sweet-voiced
addressed himself for contemplation.
on the eternal Brahma.
retiring to big bed, slept
Yama was wanting ell
his senses,
with hymns and the Puranas, began to utter the Vasudeva, that lord of all creatures and creator of the universe. Others, keeping time by clapping of hands, began to recite sweet hymns, and vocalists began to sing. Conch-shells and drums were blown and beat by thousands. The delightful sound of Vinas, Panavas, and bamboo flutes, persons, conversant
praises of
was heard. The spacious mansion of Krishna, in consequence thereof, seamed to laugh with music. In the palace of king Yudhishthira also sweet voices were heard, uttering auspicious wishes, and the
sound of songs too Dasarha's race performed his ablutions. Joining his hands, the mighty-armed hero of unfading glory silently racited his secret mantras, and kindling a fire poured libations of clarified butter upon it. Giving away a thousand kine unto a thousand Brahmanas
Then he
and musical instruments.
all
whom were
of
and beholding himself descendant
'Go,
saying,
with the four Vedas, he caused them Touching next diverse kinds of auspicious a clear mirror, Krishna addressed Satyaki,
fully conversant
to utter benedictions upon him. articles
of
in of
Sini,
and repairing to Yudhisbthira's
abode, ascertain whether that king of great energy
Bhishma. royal
1
At these words
son of
Vasudeva
of
is
dressed for visiting
Krishna, Satyaki, proceeding quickly to the Pandu, said unto him, 'The foremost of cars, belonging to great intelligence, stands ready, king, for Janarddana will
go to see Ganga's son
!
O
of
righteous king
of great
splendour, he
is
waiting
behoveth thee now to do what should be done next addressed, Dharma's son Yudhishthira answered as follows. "Yudhishthira said, '0 Phalguna of unrivalled splendour,
for thee
It
!
foremost
Thus let
my
made ready. We should not be accompanied (today) by but we shall proceed ourselves. That foremost of righteous
of cars be
the soldiers, persons,
I
viz.,
Bhishma, should not be vaxed.
O Dhananjaya,
From
this
Let the guards, therefore, day Ganga's son will speak of
stop to-day. son of Kunti, things that are great mysteries. I do not, therefore, wish that there should be a miscellaneous gathering (in Bhisbma's pre"
sence).'
Vaisampayana continued, son Dhananjaya,
that foremost
"Hearing these words of
men (went
of
the king, Kunti's
out and coming back)
represented unto him that his best of cars stood harnessed for him. King Yudhishthira, and the twins, and Bhima and Arjuna, the five resembling the five elements, then proceeded towards Krishna's abode. While the high-souled Pandavas were coming, Krishna of great intelligence, accompanied by the grandson of Sini, mounted on his car. Saluting one another from their cars and each enquiring of the other whether the night had been
passed happily by him, those bulls among
men
proceeded, without stopping
BANTI PARVA on those foremost
116
oars whose rattle resembled
of
the roar of the clouds.
Kriebna's steeds, viz., Valahaka and Meghapushpa and Saivya and Sugriva were urged by Daruka. The animals, urged by him, king, proceeded, indenting the Earth with their hoofs. Endued with great strength and great speed, they flew onwards, devouring the very skies. Traversing the of Kuru, the princes proceeded to that spot where the on his bed of arrows was lying, surrounded by those Bhishma puissant like Brahman himself in the midst of the gods. Then Govinda great Rishis, and Yudhishthira and Bhima and the wielder of Gandiva and the twins
sacred
field
and Satyaki, alighting from their vehicles, saluted the tiishis by raising their right hands. Surrounded by them, king Yudhishthira, like the moon in the midst of the stars, approached Ganga's son like Vasaya proceeding towards Brahman. Overcome wifch fear, the king timidly cast his eyes on the mighty-armed hero lying on his bed of arrows like the Sun himself dropped from the firmament."
SECTION LIV Janamejaya
said,
"When
that
tiger
among men,
of
righteous soul
and great energy, firmly adhering to truth and with passions under complete control, viz., the son of Santanu and Ganga, named Devavrata or
Bhishma
unfading glory, lay on a heroe's bed with the sons of Pandu great sage, what converse ensued in that sitting around him,i tell me, meeting of heroes after the slaughter of all the troops 1" of
"When Bhishma that chief of the Kurus, lay many Rishis and Siddhas, king, headed by Narada, came to that spot. The unslain remnant of the (assembled) kings with Yudhishthira at their head, and Dhritarashtra and Krishna and Bhima Vaisampayana
on his bed
of
said,
arrows,
and Arjuna and the twins also came there. Those high-souled persons, approaching the grandsire of the Bharatas who looked like the Sun himself r dropped from the firmament, indulged in lamentations for him. Jhen Narada of godlike features reflecting for a short while, addressed all the
Pandavas and the unslain remnant
the kings, saying,
of
question Bhishma
'The time, I
morality and has come for you to Sun like the that is on the about to expire religion), for Ganga's son is think,
point
of setting
therefore,
!
solicit
varied duties of
He him all
is
about to cast
to discourse
off
to you.
the four orders.
(on subject of
his life-breaths.
He
is
Do you
all,
acquainted with the
Old in years, after abandoning hii
body he will obtain high regions of bliss. Solicit him, therefore, without delay, to clear the doubts that exist in your minds I' Thus addressed by Narada, those princes approached Bhishma, but unable to ask him any-
Then Yudhishthira the son of Pandu, one another. else than Devaki's son that addressing Hrishikesa, said, "There is no one foremost one of Yadu's race, do thou, the grandsire can thing, looked
at
question
therefore, of
us
all
O
!
first Thou, sire, art the foremost and thou art conversant with every duty and practice !" Thus
slayer of
Madhu, speak
!
MAHABHARATA
116
addressed by the son of Pandu, the illustrious Kesava of unfading glory, approaching the unconquerable Bhishma, spoke unto him as follows.
"Vasudeva ?
happily
O
'Hast thou,
said,
best
by inward light ? no longer agitated ?'
sinless one, shine in thee
pain and thy mind
feels
of
kings,
Has thy understanding become unclouded
Bhishma
is
I
passed the night
Does thy knowledge hope thy heart no longer ?
'Burning, stupefaction, fatigue, exhaustion, illness, thou of Vrishni's race, have all left me in and pain, through thy grace, thou of incomparable splendour, all that is past, a single day ,,
said,
!
that
all
is
fruit placed in
down
and hands
all
future,
my
that
is
present, I behold as clearly as a
All the duties declared
!
in the Vedas, all those
thou
in the Vedantas, I behold clearly,
of unfading glory, in The duties that have consequence of the boon thou hast granted to me been declared by persons of learning and righteous behaviour, dwell in my remembrance. I am conversant also, Janarddana, with the duties and
laid
!
practices prevailing in particular countries
and
families.
my
back to
that relate
and among particular tribes of life has come
Everything relating again to the four modes I
recollection.
to king-craft
am
acquainted also,
Whatever should
1
at
Kesava, with the duties whatever time be said, I
Janarddana Through thy grace, I have acquired an auspicious understanding Strengthened by meditation on thee, I feel as if I have become a young man again. Through thy favour, Janarddana, I have become competent to discourse on what is beneficial (for the world)
would say,
!
!
!
holy one, dost thou not thyself discourse to Pandu's son
Why, however, upon
all
that
me
this ? Tell
is
good
What explanation Madhava
?
quickly,
hast thou to give in respect of
!'
"Vasudeva said, "Know, thou of Kuru's race, that I am the root of fame and of everything that leads to good. All things, good or bad, proceed from me. Who on Earth will wonder if the Moon be said to be of cool rays of
the
?
who
Similarly,
full
measure
will
fame
of
wonder
?*
if
I
were described as one possessed enhance thy
I have, however, resolved to
thou
of great splendour It is for this, Bhishma, that I have thee with As long, lord of Earth, as just inspired great intelligence
fame,
!
1
the Earth will last, so long will thy fame travel with undiminished lustre through all the worlds Whatever, O Bhishma, thy wilt say unto the 1
inquiring son of Pandu, will be regarded on Earth to be as authoritative as the declarations of the Vedas That person who will conduct himself !
here according to the authority of thy declarations, will obtain hereafter the reward of every meritorious act For this reason, O Bhishma, I have imparted to thee celestial understanding so that thy fame maybe enhanced on Earth As long as a man's fame lasts in the world, so long are his achievements said to live. The unslain remnant of the (assembled) kings are sitting around thee, desirous of listening to thy discourses on morality !
I
and duty. *
Do thou
The sense
scarcely add to
is,
speak unto them, I
who have
my fame
O Bharata
!
Thou
art old
already the full measure by doing or saying anything. T.
of
in
years
fame can
SANTI PABVA and of
behaviour
fchy
art well
117
consistent with the ordinances of the Srutis. Thou of kiugg and with every other science
is
conversant with the duties
No one has
duty.
birth.
thy very
All
ever noticed the slightest transgression in thee from the kings know thee to be conversant with all the
morality and duty, Like a sire unto his sons do thou, therefore, king, discourse unto them of high morality. Thou hast always worshipped the Rishis and the gods. It is obligatory on thee to discourse
sciences
of
on these subjects in detail unto persons desirous of listening to discourses on morality and duty. A learned person, especially when solicited by the righteous, should discourse on the same. The sages have declared this to be a duty. pussiant one, if thou dost nofe speak on such subjects, thou wilt incur sin
learnTherefore, questioned by thy sons and grandsons, the eternal duties (of men), do thou, bull among the
!
ed one, about
Bharatas, discourse upon them on the subject
'
!'
SECTION LV Vaisarnpayana said,
Kurus
"Endued with great energy, the
delighter of
Bhishma), said, 'I shall discourse on the subject of duty My speech and mind have become steady, through thy grace, Govinda, since thou art the eternal soul of every being Let the righteous-souled the
(viz
I
,
!
Yudhishthira question me about morality and duty. I shall then be much Let the son of Pandu, that royal gratified and shall speak of all duties. sage of virtuous and great soul, upon whose birth all the Vrishnis were Let the son of Pandu, who has no equal with joy, question me of righteous behaviour, and among all all the Kurus, persons among among Let the son of Pandu, in men of great celebrity, put questions to me filled
!
!
whom
are intelligence, self-restraint, Brahmacharya, forgiveness, righteousmental vigour and energy, put questions to me. Let the son of Pandu, who always by his good offices honours his relatives and guests and servants and others that are dependent on him, put questions to me. Let the son of Pandu, in whom are truth and charity and penances, ness,
heroism, peacefulness, cleverness, and fearlessness, put questions to me. Let the righteous-souled son of Pandu, who would never commit a sin influenced by desire of pleasure or profit or from fear put questions to me. Let the son of Pandu, who is ever devoted to truth, to forgiveness, to
knowledge and to guests, and who always makes gifts unto the righteous, put questions to me. Let the son of Pandu, who is ever engaged in sacrifices and study of the Vedas and the practice of morality and duty, who is ever peaceful and
who
lord
monarch, having caused
mysteries, put questions to me.' "Vasudeva said, 'King YudhishthSra the just, overcome with great shame and fearful of (thy) curse, does not venture to approach thee. That of
Earth,
to approach
has heard
thee from fear
those that deserved
all
a great
slaughter, ventures not
Having pierced with shafts (thy) curse. his worship, those that were devoted to him, those of
that were his preceptors, those that
were his relatives and kinsmen and
MAHABHARATA
118 those that were worthy thee !'
"Bhishma
of his
highest regard, he ventures not to approach
Brahmanas
'As the duty of the
said,
practice of charity, study, and penances, so the duty
cast
away
Krishna, in battle
!
consists of the
Kshattriyas is to should slay
A Kshattriya
and grandsires and brothers and preceptors and relatives and kinsmay engage with him in unjust battle. This is their declared
sires
men
their bodies,
of
that
duty.
That Kshafctriya,
be acquainted with his duty they happen to be sinful and
is said to
Kesava,
who slays in battle his very preceptors if covetous and disregardful of restraints and vows. That Kshattriya is said to be acquainted with his duty who slays in battle the person that from covetousness disregards the eternal barriers of virtue.* That Kshattriya be acquainted with duty who in battle makes the Earth a lake of blood, having the hair of slain warriors for the grass and straw floating on
is said to
it,
and having elephants for
banks.
Manu
and standards
its rocks,
for the
trees on its
A
Kshattriya, when challenged, should always fight in battle, since has said that a righteous battle (in the case of a Kshattriya) leads
to both heaven and
fame on Earth.
1
"
Vaisampayana continued, "After Bhisbma had spoken thus, Dharma's son Yudhishthira, with great humility, approached the Kuru hero and stood in his sight. He seized the feet of Bhishma who in return gladdened him with affectionate words. Smelling his head, Bhishma asked Yudhishthira to take his seat. Then Ganga's son, that foremost of bow-
men, addressed Yudhishthira, saying, Ask me, child, without any anxiety.'
'Do not
fear,
best of the
Kurus
!
"
SECTION LVI Vaisampayana said, "Having bowed unto Hrisliikesa, and saluted Bhishma, and taken the permission of all the seniors assembled there, Yudhishthira began to put questions unto Bhishma. "Yudhishthira said, "Persons conversant with duty and morality say that kingly duties constitute the highest science of duty. I also think that the burden of those duties is exceedingly onerous. Do thou, therefore, king, discourse on those duties grandsire, do thou speak in detail !
on the duties
of
The
science of kingly duties
is the refuge of the thou of Kuru's race, Morality, Profit, and Pleasure are dependent on kingly duties. It is also clear that the practices that
whole world
kings
of life.
!
O
lead to emancipation are equally dependent on them. As the reins are in respect of the steed or the iron hook in respect of the elephant, even so the
science of kingly duties constitutes the reins for checking the world.
If
one becomes stupefied in respect of the duties observed by royal sages, disorder would set in on Earth and everything will become confused. As the Sun, rising, dispels inauspicious darkness, so this science destroys every kind of evil consequence in respect of the world. Therefore, O *
Literally,-
'the eternal bridge of
virtue.!.
SANTI PARVA
119
grandsire, do thou, for my sake, discourse on kingly duties in the first chief of the Bharatas, art the foremost of all persons instance, for thou,
conversant with duties first of
all
scorcher
persons
intelligent
knowledge from thee
O
I
of foes,
Therefore,
!
Vasudeva regards thee as the of
all
us expect the highest
!'
'Bowing unto Dharma who is Supreme, unto in full, and unto the Brahmanas, I shall discourse Hear from me, on the eternal duties (of men) Yudhishthira, with whole of the duties described with concentrated attention, kingly range
"Bhisbma
Krishna who
is
said,
Bralima
!
you mayst desire to know. In the Kuru's race, the king should, from desire of
accurate details, and other duties that
foremost one of place, pleasing (his subjects), wait with humility upon the gods and the Brabmanas, always bearing himself agreeably to the ordinance. By worshipping
first
perpetuater of Kuru's race, the king pays and morality, and receives the respect of his subjets. Yudhishthira, for son, thou shouldst always exert with promptitude, without promptitude of exertion mere destiny never accomplishes the
the deities and the
Brahmanas,
off his debt to duty
objects cherished
destiny not
is
These two,
by kings.
equal (in their operation).
Of them,
viz.,
if
what
is
be superior, for
begun with exertion. Do commenced ends disastrously, for thou
ascertained from the results of what
indulge in grief
exertion and destiny, are
I regard exertion to is
same act with redoubled attention. This There is nothing which contributes so much to is the high duty of kings. the success of kings as Truth. The king who is devoted to Truth finds king, Truth happiness bofch here and hereafter. As regards Rishis also, saouldst then
is
so of
exert thyself in the
their great wealth.
Similarly, as regards kings, there
is
nothing that
them as Truth. The king that is possessed much and good behavioar, that is self-restrained, every accomplishment inspires confidence in
humble, and righteous, that has his passions under control, that is of handsome features and not too enquiring,* never loses prosperity. By adminisof his tering justice, by attending to these three, viz., concealment
own
weaknesses, ascertainment of the weaknesses of foes, and keeping his own counsels, as also by the observance of conduct that is straightforward, the
Odelighterof the Kurus, obtains prosperity. If the king becomes he becomes fierce, mild, everybody disregards him. On the other hand, if Therefore, do thou observe both kinds his subjects then become troubled. O foremost of liberal men, the Brahmanas should never be of behaviour. son of Pandu, is the foremost of punished by thee, for the Brahmana, Manu, The king of kings, hath sung Earth. on the high-souled king,
beings
thou of Kuru's race, thou shouldst In respect of thy duties, hath sprung from water, the Kshattriya always bear them in mind. Fire from the Brahmana, and iron from stone. The three (viz,, fire, Kshattriya, and can exert their force on every other thing, but coming into con-
two Slokas.
iron,)
tact
with their respective progenitors, their force becomes neutralised.
into
what
A king should not too minutely enquire done with the things belonging to him, T.
* In the sense of being liberal. is
MAHABHARATA
120
When
iron strikes stone, or fire battles with water, or Kshattriya cherishes
enmity towards Brahmana, these three soon become weak.
When
this
is
Brahmanas are worthy of worship. are foremost the Brahmanas are gods on Earth. Duly that among They the and Vedas the Sacrifices. But they, worshipped, they uphold tiger monarch, (you
so,
among
will see that) the
kings, that desire to have such honour
however much they may be
to the three worlds, should ever be repressed
by the might of son, sang two Slokas in days of old, thy arms. The great Rishi Usanas, The righteous Listen to them, king, with concentrated attention. of his mindful should a chastise Brahmana that may duties, Kshattriya,
impediments
be a very master of the Vedas if he rushes to battle with an uplifted weapon. The Kshattriya, conversant with duties, that upholds righteousness when it is trespassed against, does not, by that act, become a sinner,
the assailant justifies the wrath of the chastiser. Subject to these restrictions, tiger among kings, the Brahmanas should be protected. If they become offenders, they should then be exiled beyond
for the
wrath
of
Even when deserving of punishment, thou shouldst, show them compassion. If a Brahmana becomes guilty of Brahmani-
thy dominions. king,
cide, or of violating the
bed
of his
preceptor or other revered senior, or
causing miscarriage, or of treason against
of
punishment should be banishment from thy dominions. No corporal chastisement is laid down for them. Those persons that show respect towards the Brahmanas should fche
king, his
be favoured by thee (with offices in the state). There is no treasure more valuable to kings than that which consists in the selection and assemblage of servants.
kinds
indeed
citadel, that which consists
Among the six among every kind of
of
citadels indicated in the scriptures, of
(the ready
service and the love of the) subjects is the most impregnable.
Therefore,
the king who is possessed of wisdom should always show compassion towards the four orders of his subjects. The king who is of righteous soul
and truthful speech succeeds in gratifying his subjects. Thou must not, son always behave with forgiveness towards everybody, for however, the king that is mild is regarde i as the worst of his kind like an elephant In the scriptures composed by Vrihaspati, a is reft of fierceness, Sloka was in days of old applicable to the present matter. Hear it, king If the king happens to be always forgiving, the lowest of as I recite it that
1
persons prevails over him, even as the driver who sits on the head of the elephant he guides. The king, therefore, should not always be mild. Nor
He
should be
the vernal sun, neither cold nor so hot as to produce perspiration. By the direct evidence of the senses, by conjecture, by comparisons, and by the canons of the scriptures should he always be
fierce.
like
the king should study friends and foes. O thou of great shouldst avoid all those evil practices that are called thou liberality, not necessary that thou shouldst; never indulge in them. is It Vyasanas. is needed is that thou shouldst not be attached to them. however, What,
O monarch,
He
that
king
attached to those practices is prevailed over by every one. The cherishes no love for his people inspires the latter with anxiety.
is
who
SANTI PABVA
121
The king should always bear himself towards his subjects as a mother towards the child of her womb. Hear, O monarch, the reason why this becomes desirable. As the mother, disregarding those objects that are moat cherished by her, seeks the good of her child alone, even so, without themselves (towards their subjects). The foremost one of Kuru's race, should always be-
doubt, should kings conduct king that
have
in
is
righteous,
such a manner as to avoid what
is
dear to him, for the Bake of
which would benefit his people. Thou shouldst not ever, son The fortitude. that abandon is of Pandu, fortitude and king possessed
doing that of
who
O
is
known
to inflict chastisement on wrong-doers, has no cause of fear.
thou shouldst not indulge in jests with thy servants If the tiger among kings, listen to the faults of such conduct. master mingles too freely with them, dependents begin to disregard him. They forget their own position and most truly transcend that of the foremost
of speakers,
!
Ordered to do a thing, they hesitate, and divulge the master's They ask for things that should not be asked for, and take the food that is intended for the master. They go to the length of displaying master.
secrets.
wrath and seek to outshine the master. They even seek to predominate over the king, and accepting bribes and practising deceit, obstruct the their
They cause the state to rot with abuses by They make love with the female guards of the the same style as their master. They become so
business of the state.
and forgeries.
falsifications
palace and dress in shameless as to indulge in eructations and the like, and expectorate in the very presence of their master, O tiger among kings, and they do not fear to even speak of
him with
levity before others.
If the king becomes mild and disposed to jest, his servants, disregarding him, ride on steeds and elephants and cars as good as the king's.* His counsellors, assembled in This is beyond thy power! court, openly indulge in such speeches as If the king becomes angry, they is a wicked attempt. laugh ; nor are they gladdened if favours be bestowed upon them, though they may express joy for other reasons. They disclose the secret counsels of their master
This
and bruit his evil acts.
Without the
least anxiety they set at
naught the
the king's jewels, or food, or the necessaries of his king's commands. bath, or unguents, be not forthcoming, the servants, in his very presence, do not show the least anxiety. They do not take what rightfully belongs If
to
them.
On
the other hand, without being content with what has been
them, they appropriate what belongs to the king. They wish to with the king as with a bird tied with a string, and always give the sport that the king is very intimate with them and loves to understand people If them dearly. the king becomes mild and disposed to jest, O Yudhieb-
assigned to
thira, these
*
and many other
evils spring
from
" it.'
Literally, 'worthy of being used by the king/
T,
SECTION LVII "Bhishma
"The
said,
king,
O
Yudbisbthira, should always be ready
is not worthy of praise who, like a woman, is destiID this connection, the holy Usanas has sung a Sloka, Listen to it with attention, O king, as I recite it to tbee
That king
for action.
tute of exertion.
monarch.
I
Like a snake swallowing up mice, the Earth swallows up these two, viz., the king that is averse to battle and the Brahmana that is exceedingly attached to wives and children.*
It
beboveth thee, tiger among kings, Make peace with those foes whom
bear this always in thy heart be made, and wage war with them (according to the ordinance) peace should with whom war should be waged. Be he thy preceptor or be he thy friend, hethifc acts inimically towards thy kingdom consisting of seven limbs, to
i
an ancient Sloka sung by king Marutta, agreeably to Vrihaspati's opinion, O monarch, about the duty of kings. According to the eternal provision, there is punishment for even the preceptor if he becomes haughty and disregardful of what should be done and should be slain
There
t
and
is
vahu's son, king he transgresses all restraints. of from desire to the citizens, doing good great intelligence, Sagara, O used to drown exiled his own eldest son Asamanjas. king, Asamanjas,
what should
not,
if
of
His sire, therefore, rebuked The Rishi Uddalaka cast off his favourite son
the children of the citizens in the Sarayu.
him and sent him
to exile.
Swataketu (afterwards) of rigid penances, because the latter used to invite Brahoaanas with deceptive promises of entertainment. The happiness of their subjects, observance of truth, and sincerity of behaviour are the
The king should not covet the wealth of others. He should in time give what should be given. If the king becomes possessed of prowess, truthful in speech, and forgiving in temper, he would never fall
eternal duty of kings.
away from
prosperity.
With
soul cleansed of vices, the king should
be
able to govern his wrath, and all his conclusions should be comformable to the scriptures. He ehould also always pursue morality and profit and
pleasure and salvation (judiciously). The king should always conceal his counsels in respect of these three, (viz., morality, profit, and pleasure). No greater evil can befall the king than the disclosure of bis counsels. Kings
the four orders in the discharge of their duties. It is the eternal duty of kings to prevent a confusion of duties in respect of the different orders. The king should not repose confidence (on others than his
should protect
OWQ
He
servants), nor should he repose full confidence (on even his servants). should, by his own intelligence, look after the merits and defects of
the six essential requisites of sovereignty.!
The king who
is
observant of
*
Literally, 'the hrahmana that would not leave his home.' The verse has baen quoted in this very Parvan previously. T. t The seven limbs are the king, army, counsellors, friends, treasury, territory, \
and
These
forts.
T.
gix are peace
(with a foe that
is stronger),
war (with one
of
8ANTI PABVA the laches of his foes, and judicious in
123
the pursuit of morality, profit, and
who
sets clever spies for ascertaining secrets and seeks to pleasure, the officers of his enemies by presents of wealth, deserves away
wean
applause.
The king should administer
He
Kuvera.
of
Yama and amass
wealth
the merits and defects
of his
like
own
and losses and of his own dominions. He should feed those fed, and enquire after those that have been fed.
acquisitions
thab
justice like
should also be observant
have not been
sweet speech, he could speak with a smiling (and not with a He should always wait upon those that are old in years and repress procrastination. He should never covet what belongs to others. He should firmly follow the behaviour of the righteous and, therefore, Possessed
of
sour) countenance.
observe that behaviour carefully. He should never take wealth from those that are righteous. Taking the wealth of those that are not righteous he should give it unto them that are righteous. The king should himself be
He should practise liberality. He should have his soul should dress himself with splendour. He should make He should also be of good gifts in season and be regular in his meals. behaviour. The king desirous of obtaining prosperity should always bind skilful in smiting.
He
under control.
to his service
men
that are brave, devoted, incapable of being deceived by and connected with families that
foes,* well-born, healthy, well-behaved,
are well-behaved, respectable, never inclined
to insult others, conversant the sciences, possessing a knowledge of the world and its affairs, never unmindful of the future state of existence, always observant of their
with
all
and stead-fast like mountains. There should be no between him and them as regards objects of enjoyment. The only distinction should consist in his umbrella and his power of passing orders. honest,
duties,
difference
His conduct towards them, before or behind, should be the same. The king
who behaves in this way never comes to grief. That crooked and covetous king who suspects every body and who taxes his subjects heavily, is soon deprived of life by his own servants and relatives. That king, however, who is of righteous behaviour and who is ever engaged in attracting the hearts of his people, never sinks when attacked by foes. If overcome, he soon regains his position. If the king is not wrathful, if be is not addicted to evil practices and not severe in his punishments, if he succeeds in keeping his passions under control, he then becomes an object of confidence
unto
all like
who
the Himavat mountains (unto
wisdom, who
creatures).
He
is
of liberality,
who
is
all
the best
ready to possessed has who agreeable features, who is take advantage of the laches of foes, conversant with what is good and what is bad for each of the four orders of his subjects, who is prompt in action, who has his wrath under control, of kings
who
is
hafch
not vindictive,
who
is
is
high-minded,
who
is
not wrathful by disposi-
the dominions of one who is weaker), equal strength), marching (to invade one's own fort), and sowing dissenin weak, halting, seeking protection (if T. sions (among the chief officers of the enemy). * Asambhayan is explained, by Nilakantha as 'incapable of being over1
reached, by foes.
T.
MAHABHARATA
124
engaged in sacrifices and other religious acts, who is not given and who vigouroasly proseoutes to completion all works commenced by him. He is the best of kings in whose dominions men live He is the best of kings fearlessly like sons in the house of their sire.
tion,
to
who
is
boasting,
whose subjects have not to hide their wealth and are conversant with what is good and what is bad for them. He, indeed, is a king whose subjects are engaged in their respective duties and do not fear to cast off their bodies when duty calls for it ; whose people, protected duly, are all of peaceful behaviour, obedient, docile, tractable, unwilling to be engaged in disputes, and inclined to liberality. That king earns eternal merit in whose
no wickedness and dissimulation and deception and envy. That king truly deserves to rule who honours knowledge, who is devoted to the scriptures and the good of his people, who treads in the path of the righteous, and who is liberal. That king deserves to rule, whose spies and dominions there
is
unknown
to
by Usanas
of
counsels and acts, accomplished and unaccomplished, remain his enemies.
The following verse was sung
in
days
of old
Bhrigu's race, in the narrative called Bamacharita, on the subject, Bharata, of kingly duties. One should first select a king (in whose dominions to live). Then should he select a wife, and then earn wealth. If there be no king, what would become of his wife and acquisitions ? Eegarding those that are desirous of kingdom, there is no other eternal
The protection the the son of Prachetas, king grants to his subjects upholds the world.* Manu, sang these two verses respecting the duties of kings. Listen to them with These six persons should be avoided like a leaky boat on the sea, attention.
duty more obligatory than the protection
viz.,
a preceptor
(of subjects).
that does not speak, a priest that has not
studied
scriptures, a king that does not grant protection, a wife that utters
the
what
is
cow-herd that likes to rove within the village, and a barber disagreeable, that is desirous of going to the woods.f a
'
'
SECTION LVIII "Bhishma
said,
'Protection of the subject,
Yudhishthira,
is
the
very cheese of kingly duties. The divine Vrihaspati does cot applaud any other duty (so much as this one). The divine Kavi (Usanas) of large eyes and austere penances, the thousand-eyed Indra, and Manu the son of
Prachetas, the divine Bharadwaja, and the sage Gaurasiras, * In the sense that grief.
all
devoted to
without royal protection, the world soon comes to
T.
t The duties of the cow-herd should lead him to the fields. If without manifesting any inclination for going to the fields he likes to loiter within the village he should not be employed. Similarly the barber's duties require If without being present there he likes to his presence within the village. wander in the woods, he should never .be employed, for it may then be presumed that he is wanting in that skill which experience and habit bring. These two verses are often quoted in conversation by both the learned and
unlearned equally.
T.
SANTI PABVA Br.ahma and utterers kings.
All of
Brahma, have composed treatises on the duties of them praise the duty of protection, foremost of virtuous
persons, in respect
hue
of
136
of
thou
of kings.
of
eyes
like lotus
leaves and of the
means by which protection may be secured the employment of spies and servants, giving them
copper, listen to the
Those means consist
of
!
dues without haughtiness, the realisation of taxes with considerateness, never taking anything (from the subject) capriciously and their just
without cause,
O
Yudhishthira, the selection
honest
of
men
(for the dis-
charge of administrative functions), heroism, skill, and cleverness (in the transaction of business), truth, seeking the good of the people, producing discord and disunion among the ememy by fair or unfair means, the repair buildings that are old or on the point of falling away, the infliction of corporal punishments and fines regulated by observance of the occasion,
of
never abandoning the honest,
persons
of
respectable birth,
companionship with persons
granting employment and protection to the storing of what should be stored,
of intelligence,
always gratifying the soldiery,
supervision over the subjects, steadiness in the transaction of business, filling the treasury, absence of blind confidence on the guards of the city,
producing disloyalty among the citizens of a hostile town, carefully looking after the friends and allies living in the midst of the enemy's country, strictly of
watching the servants and
the city, distrust
of servants,
the state, personal observation comforting the enemy with assurances, officers of
steadily observing the dictates of policy, readiness for action, never JKeadiness disregarding an enemy, and casting off those that are wicked. for exertion in kings is the root of kingly duties. This has been said by
Vrihaspati.
was obtained
Listen to the verses sung by him. the Asuras were slain ; by exertion
By ;
exertion the amrita
by exertion Indra him-
obtained sovereignty in heaven and on Earth. The hero of exertion is superior to the heroes of speech. The heroes of speech gratify and worship self
The king
that is destitute of exertion, even if always overcome by foes like a snake that is The king, even if possessed of strength, should not
the heroes of exertion.*
possessed of intelligence, bereft
is
of poison. disregard a foe however weak.
A spark of fire can produce a conflagration can kill. With only one kind of force, an enemy poison the whole country of even a powerful and can afflict fort, The secret speeches of a king, the amassing of troops for prosperous king. the crooked purposes in his heart, similar intents for obtaining victory, and a particle from within a
of
accomplishing particular objects, and the wrong acts he does or intends to He do, should be concealed by putting on an appearance of candour. should act righteously for keeping his people under subjection. Persons of
crooked minds cannot bear the burden of extensive empire. A king who is mild cannot obtain superior rank, the acquisition of which depends upon A kingdom, coveted by all like meat, can never be protected by labour, A king, O Yudhisbthira, should, therefore, candour an<3 simplicity. * Eloquent Brahmanas learned in the scriptures are heroes Great Kshatriya kings are heroes of exertion. T.
of speech.
MAHABHABATA
126
always conduct himself with both candour and crookednesss.
If in protecting his subjects a king falls into danger, he earns great merit. Even such should be the conduct of kings. I have now told fchee a portion only of best of the Kurus, what more you wish to the duties of kings. Tell me,
know
I"
Vaisampayana continued, "The illustrious Vyasa and Devasthana and Aswa, and Vasadeva and Kripa and Satyaki and Sanjaya, filled with 'Excellent flowers, said, joy, and with faces resembling full-blown and hymned the praises of that tiger among men, viz Bhisbma Excellent that foremost of virtuous persons. Then Yudhishthira, that chief of !
f
l
,
Kuru's race, with a cheerless heart and eyes bathed in tears, gently touch'0 grandsire, I shall to-morrow enquire after ed Bhishma's feet and said, I have which those points about my doubts, fcr today, the sun, having sucked the moisture of
all
objects, is about to
terrestrial
set
1 I
Then
Kesava and Kripa and Yudhishthira and others, saluting the Brahmanas (assembled there) and circumambulating the son of the great river, cheerfully ascended
bathed
in
their cars.
them observant
All of
the current of the Drishadwati.
of excellent
Having
offered
vows then
oblations of
water unto their ancestors and silently recited the sacred mantras and done other auspicious acts, and having performed the evening prayer with due rites, those scorchers of foes entered the city called after the elephant."
SECTION LIX Vaisampayana said, "Kising from their beds the next day and performing the morning rites laid down in the scriptures, the Pandavas and the Yadavas set out ( for the spot where Bhiahma lay ) on their cars resembling fortified towns. Proceeding to the field of Kuru and approaching the sinless Bhishma, they enquired of that foremost of car-warriors if he had passed the night happily. Saluting
all
the Rtshis, and blessed by them
Then king princes took their seats around Bbishma. Yudhisbthira the just possessed of great energy, having worshipped Bhishma duly, said these words with joined bands. in return, the
used, of
"Yudhishthira said, 'Whence arose the word Rajan (King), that is scorcher of foes Possessed Bharata, on Earth ? Tell me this, !
hands and arms and neck
having understanding and senses same kinds of joy and grief,
like others,
like those of others, subject like otb'ers to the
endued with back, mouth, and stomach similar to those of the rest of the world, having vital fluids and bones and marrow and flesh and blood similar to those of the rest of the world, inhailingand exhaling breaths like others, possessed of life-breaths and bodies like other men, resembling others in birth and death, in fact, similar to others in respect of all attributes of
humanity,
for
what reason does one man,
the world numbering bravery
?
br7e and
Whence
is it
many men that one
the king, govern the rest of
of great intelligence and wide world the rules teeming with
possessed
man
energetic and high-born
viz.,
men
of
good behaviour
?
Why
do
alj
BAHTI PARVA men
seek to -obtain
favour
hie
Why
?
is
it
that
if
one
man becomes
delighted, the whole world becomes delighted, and if that one man is troubled the whole world becomes troubled ? I desire to hear this in
O foremost of speakers, discourse to me there cannot but be a grave reason for all this since on this fully king, whole world bows down to one man as to a god the it; is seen that detail,
O
bull of Bharata's race
I
I
1
"Bhishma
said,
'With concentrated attention,
listen to it in detail as to first
how
tiger
among
kings, in the Krita age sovereignty first began. At
there was no sovereignty, no king, no chastisement, and no chastiser.
to protect one another righteously. As they thus lived, O Bharata, righteously protecting one another, they found the task (after some time) to be painful. Error then began to assail their hearts. Having All
men used
become subject to error, the perceptions of men, prince, came to be clouded, and thence their virtue began to decline* When their perceptions were dimmed and when men became subj ot to error, all of them became And because men sought to obtain covetous, O chief of the Bbaratas !
objects which
they did not possess, another passion called lust (of of them. When they became subject to lust, another hold acquisition) got soon soiled them. Once subject to wrath, they lost named wrath, passion, be done and what should not. Unrestrained what should of all consideration set
sexual indulgence
Men
in.
began to utter what they chose.
All
disiinctions between food that is clean and unclean and between virtue and
When
vice disappeared.
this
confusion set in amongst men, the Vedas
disappeared. Upon the disappearance of the Vedas, righteousness was When both the Vedas and righteousness were lost, the gods were lost.
possessed by fear. Overcome with fear,
tiger among men, they sought the protection of Brahmana. Having gratified the divine Grandsire of the uniO verse, the gods, afflicted with grief, said unto him, with joined hands, god, the eternal Vedas have been afflicted in the world of men by covetous-
ness and error
!
For
this,
we have been struck with
O Supreme
fear.
Through
loss of the
Lord, righteousness also has been lost For this, O Lord Vedas, three of the worlds, we are about to descend fco the level of human beings Men used to pour libations upwards while we used to pour rain down!
!
In consequence, however, of the cessation of all pious rites among men, great distress will be our lot. Do thou then, O Grandsire, think of that which would benefit us, so that the universe, created by thy power, may Thus addressed, the Self-born and divine Lord not meet with destruction
wards.*
!
what will do good to all Ye foremost The Grandsire then composed by his own intelligence a treatise consisting of a hundred thousand chapters. In and Pleasure. Which the Selfit were treated the subject of Virtue, Profit, said unto them, of gods, let
I shall
think
of
your fears be dispelled
!
!
born designated as the triple aggregate. *
He
treated of a fourth subject
Men, by pouring libations of clarified butter on sacrificial fires, feed The latter, fed by those libations, pour rain on the Earth whence men derive their sustenance. Men, therefore are sjud to pour upwards and the gods pour down wards. T the gods.
MAHABHABATA
128
The triple Emancipation with opposite meaning and attributis. of to the attributes Goodness, aggregate in respect of emancipation viz., and another, ( a fourth viz., the practice Passion, and Darkness, of duty without hope of blisa or reward in this or- the other world ), were treated in it.f Another triple aggregate connected with Chastisement, in it.* Another viz., Conservation, Growth, and Destruction, was treated called
hearts of men, place, time, means, overttreated in it. The religious rites laid were acts, and alliances, and causes, down in the three Vedas, knowledge, and the acts necessary for the support of life, (viz., agricultre, trade, &c.), O bull of Bharata's race, and of six consisting of the
aggregate
the very extensive branch of learning called punitive legislation, were laid
down in it. The subjects also of behaviour towards counsellors, of spies, the indications of princes, of secret agents possessed of diverse means, of envoys and agents of ot^er kinds, conciliation, fomenting discord, gifts, and chastisement, O king, with toleration as the fifth, were fully treated therein. Deliberation of all kinds, counsels for producing disunion, the of the success or failure of counsels, three kinds, viz., bad, middling, and good, made through fear, good offices, and gifts of wealth, were described in detail. The four kinds of time for making journeys, the details of the aggregate of three, the three
errors of deliberation, the results
treaties of
that secured righteously, that won by wealth, and that obtained by deceitful ways, Were described in detail. The three kinds
kinds of victory,
viz.,
of attributes, viz.,
bad,
middling, and good,
of
the aggregate of five
counsellors, kingdom, fort, army, and treasury,)
were also treated
(viz.,
in it.
of two kinds viz., open and secret, were indicated. The of kinds as also the kinds of secret chastiseopen chastisement, eight eight ment, were dealt with in detail. Cars, elephants, horses, and foot-soldiers,
Chastisements
son of Pandu, impressed labourers, crews, and paid attendants
(
ot
armies), and guides taken from the country which is the seat of war, these are the eight instruments, O Kauravya, of open chastisement or forces
The use and administration of movable and immovable also were mentioned in respect of the three kinds of things, viz., poison wearing apparel, food, and incantations. Enemies, allies, and neutrals, these also were described. The diverse characteristics of roads (to be taken, acting openly.
dependant on stars and planets, &o. ), the attributes of the soil ( on which to encamp), protection of self, superintendence of the construction of oars and other utensils of war and use, the diverse means for protecting
as
and improving men, elephants, cars, and steeds, the diverse kinds of battle array, strategies, and manoeuvres in war, planetary conjunctions foreboding evil,
calamitous visitations
(such as earthquakes),
skilful
methods
of
warfare and retreat, knowledge of weapons and their proper keep, the disorders of troops and how to get rid of them, the means of inspiring the reading and Nilakantha's explanation. T. of the wealth of traders and merchants Growth in respect of the penances of ascetics ; and Destruction in respect of thieves and Wicked men. All these depend upon Chastisement.!. t I
adopt the
Bombay
* Conservation
in respect
;
SANTI PARVA
129
army with joy and confidence, diseases, times of distress and danger, knowledge of guiding foot-soldiers in battle, the methods of sounding alarms and notifying orders, inspiring the enemy with fear by display of standards, the diverse methods of afflicting the enemy's kingdom by means of robbers and fierce wild-tribes, and fire-raisers and poisoners and forgers by producing disunion among the chief officers of hostile armies, by cutting plants, by destroying the efficiency of the enemy's ele-
down crops and
phants, by producing alarms, by honouring those among the enemy's subjects that are well disposed towards the invader, and by inspiring the enemy
with confidence, the waste, growth, and harmony
of
the seven essential
capacity for (projected) works, the means for accomplishing them, the methods of extending the kingdom, the means of winning over persons residing in the enemy's territory, the chastisement requisites
of sovereignty,
and destruction
of
those that are strong, the exact administration of justice,
the extermination of the wicked, wrestling, shooting and throwing and hurling of weapons, the methods of making presents and of storing requisite things, feeding the unfed and supervision over those that have been
freedom from the vices called Vyasanas, the the qualifications of military officers, the sources of the aggregate of three and its merits and faults, the diverse kinds of evil intents, the behaviour of dependents, suspicion against every one, the fed, gifts of
wealth
in season,
attributes
of kings,
avoidance
of
heedlessness,
the acquisition of objects
unattained,
the
improving of objects already acquired, gifts to deserving persons of what has thus been improved, expenditure of wealth for pious purposes, for acquiring objects of desire, and for dispelling danger and distress, were all
The
treated in that work.
fierce vices,
and those born
of lust, in all of
The four kinds
of vices
chief of the Kurus, born of wrath,
ten kinds, were mentioned in that
treatise.
which the learned say are born of lust, viz., hunting, and sexual indulgence, were mentioned by the Selfgambling, drinking, of speech, fierceness, severity of chastisement, Kudeness born in that work. infliction of pain oa the body, suicide, and frustrating one's own objects, born of wrath, that have also been Diverse kinds of machines and their actions have been des-
these are the six kinds of faults
mentioned.
cribed there. Devastation of the enemy's territories, attacks upon foes, the
destruction and removal of landmarks and other indications, the cutting down of large trees ( for depriving the enemy and the enemy's subjects of their refreshing shade
),
siege of forts, supervision of agriculture
and other
useful operations, the storage of necessaries, robes and attire (of troops), and the best means of manufacturing them, were all described. The characteristics and
uses
of
Yudhishthira, the six kinds
Panavas, Anakas, of
articles (viz.,
conches,
and drums,
gems, animals, lands, robes,
female slaves, and gold) and the means of acquiring them (for one's own the foe), pacification of newly self) and of destroying them (for injuring the good, cultivating friendship with the acquired territories, honouring learned, knowledge of the rules in respect of gifts and religious rites such as homa, the touch of auspicious articles, attention to the adornment of
MAHABHABATA
130
preparing and using food, piety of behaviour, the attainment of prosperity by following in one path, truthfulness of speech, sweetness of speech, observance of acts done on occasions of festivity and the body, the manner
of
gatherings and those done within the household, the open and secret acts persons in all places of meeting, the constant supervision of the behaviour of men, the immunity of Brahmanas from punishment, the social
of
reasonable infliction of punishment, honours paid to dependents in consideration of kinship and merit, the protection of subjects and the means of in the midst extending the kingdom, the counsels that a king who lives of a dozen of kings, should pursue in respect of the four kinds of foes, the four kinds of allies, and the four kinds of neutrals, the two and seventy acts laid down in medical works about the protection, exercise, and
the body, and the practices of particular countries, tribes, anl families, were all duly treated in that work. Virtue, Profit, and Pleasure, and Emancipation, were also described in it. The diverse means
improvements
of
the desire for diverse kinds of wealth, giver of profuse and other that form the of methods the agriculture operations presents, chief source of the revenue, and the various means for producing and applying illusions, the methods by which stagnant water is rendered foul, were of acquisition,
laid
down
in it.
Ail those
means,
tiger
which men righteousness and
among
kings, by
might be prevented from deviating from the path of honesty, were all described in it. Having composed that highly beneficial treatise, the divine Lord cheerfully said unto the deities having Indra for For the good of the world and for establishing their head, these words :
the triple aggregate
(viz.,
Virtue, Profit, and
Pleasure), I have composed
Assisted by chastisethis science representing the very cheese of speech ment, this science will protect the world. Dealing rewards and punishments, this science will operate among men. And because men are led (to !
the acquisition of the objects of their existence) by chastisement, or, in other words, chastisement leads or governs everything, therefore will this science be
known
in
the three worlds as Dandaniti (science of chastise-
ment).* Containing the essence of all the attributes of the aggregate of six, this science will always be much regarded by all high-souled persons. Virtue, Profit, Pleasure, and Salvation have all been treated in it. After the divine and multiform Siva of large eyes, the this, the lord of Uma,
In view, however, of all blessings, first studied and mastered it. the gradual decrease of the period of life of human beings, the divine Siva abridged that science of grave import compiled by Brahman. The abridgment, called Vaisalakasha, consisting of ten thousand lessons, was
source of
* The Burdwan Pundits have generally been very careless in translating the Santi Parvam. Their version is replete with errors in almost every page. They have rendered verse 78 in a most ridiculous way. The first of the verse merely explains the etymology of the word Dandaniti, the verb ni being used first in the passive and then in the active voice. The idam refers to the world, i.e., men in general. K. P. Singh's version of the i is better, and, pf course, gives the correct sense of this verse, T.
line
SANTI PARVA
131
then received by Indra devoted to Brahman and endued with great ascetic merit. The divine Indra also abridged it into a treatise consisting of five
thousand lessons and called Vrihaspati, by
it
Vahudantaka.
Afterwards the puissant
intelligence, further abridged
his
consisting of three thousand lessons and called
the work into a treatise
Next, that preceptor of Yoga, of great celebrity, viz., Kavi of immeasurable wisdom, reduced it further into a work of a thousand lessons. In view of the period of men's lives and the general decrease (of every thing), great Rishis did it
Varhaspatya.
The gods then, thus, for benefiting the world, abridge that science. approaching that lord of creatures, viz., Vishnu, said unto him, Indicate, that one among mortals who deserves to have superiority over the The divine and puissant Narayana, reflecting a little, created, by a fiat of his will, a son born of his energy, named Virajas, The highly blessed son Virajas, however, did not desire sovereignty on Earth. His mind, gods
rest
of
!
Paadu, inclined
He
Krittimat.
son lord
a life
to
Kardama
creatures,
named Ananga.
a son
a protector of creatures, pious in behaviour,
Ananga
son named
Krittimat had a
and
begot a son
O
The
Ananga became
fully
conversant with the
named
Ativala, well versed
Obtaining extensive empire after the demise
in policy.
a
also practised severe austerities.
Kardama, begot
science of chastisement.
became
Virajas had
renunciation.
too renounced pleasure and enjoyment.*
named Kardama. of
of
king, had
of his
sire,
he
Mrityu, daughter born of bis celebrated over the three worlds. She was
a slave of his passions.
a
mind, named Sunita and married to Ativala and gave birth to a son named Vena. Vena, a slave of wrath and malice, became unrighteous in his conduct towards all creatures.
The Rishis, those utters
of
Brahma, slew him with Kusa blades
(as their
weapon) inspired with mantras. Uttering mantras the while, those Rishis pierced the right thigh of Vena, Thereupon, from that thigh, came out a short-limbed person on Earth, resembling a charred brand, with blood-red eyes and black hair. (sit)
here
Those utterers
From him have sprung
1
that have the hills and
and
thousands
of
of
Brahma
said
unto him,
Nishida
the Nishadas, viz., those wicked tribes
the forests for their abode, as also those hundreds
others,
Mleccbas,
called
residing on
the Vindhya
great Kishis then pierced the right arm of Vena. Thence a who was a second Indra in form. Clad in mail, armed person sprang with scimitars, bows, and arrows, and well-versed in the science of wea-
The
mountains.
pons, he was fully acquainted with the Vedas and their branches. All the ordinances of the science of chastisement, king, (in their embodied forms)
came
to that best of
men.
The son
of
Vena
then, with joined bands, said
unto those great Rishis, I have attained an understanding that is very keen and that is observant of righteousness. Tell me in detail what I shall do with it That useful task which you will be pleased to indicate, I Thus addressed, the gods that were shall accomplish without hesitation !
!
*
world.
Literally, 'rose above the five' in the sense of having renounced the The Burdwan Pundits erroneously render it "died." T.
MAHABHABATA
132 present
there, as
the Rishis, said unto him,
also
Co thou
fearlessly
those tasks in which righteousness ever resides Disregardall look not creatures an and with what is dear what so, upon equal eye. ing Cast off at a distance lust and wrath and covetousness and honour, and,
accomplish
all
1
always observing the dictates of righteousness, do thou punish with thy own hands the man, whoever he may be, that deviates from the path of
Do thou also swear that thou wouldst, in thought, word, and deed, Do thou always maintain the religion inculcated on Earth by the Vedas further swear that thou wouldst fearlessly maintain the duties laid down duty
I
!
Vedas with the aid
in the
of the
wouldst never act with caprice
I
science of chastisement, and that thou
O
puissant one,
know
that
Brahmanas
from chastisement, and pledge further that thou wouldst Thus addressed, Vena's protect the world from an intermixture of castes son replied unto the deities headed by theRisbis, saying, Those bulls
are exempt
!
among men, by me,
viz,,
the highly blessed Brahmanas, shall ever be worshipped of Brahma then said unto him, Let it be so
Those utters
1
Then Sukra, that vast receptacle of Brahma, became his priest. The Valakhilyas became his counsellors, and the Saraswats his companions. The great and illustrious Rishi Garga became his astrologer. This high
among men that Prithu is the eighth the two persons named Suta and Magadha They became his bards and panegyrists. Grati-
declaration of the Srutis is current
from Vishnu.
A
little before,
had come into existence.
fied, Prithu, the royal son of Vena, possessed of great prowess, gave unto Suta the land lying on the sea-coast, and unto Magadha the country since known as Magadha. We have heard that the surface of the Earth had
before been very uneven.
It
was Prithu who made the
terrestrial surface
In every Manwantara, the Earth becomes uneven.* Vena's son removed the rocks and rocky masses lying all around, O monarch, with the level.
horn of his bow. By this means the hills and mountains became enlarged. Then Vishnu, and the deities of Indra, and the Rishis, and the Regents of the world, and the Brahmanas, assembled together for crowning Prithu The Earth herself, O son of Panda, in her (as the king of the world). embodied form, came to him, with a tribute of gems and jewels, Ocean, lord of rivers, and Himavat, the king of mountains, and Sakra, O Yudhishthira, bestowed upon him inexhaustible wealth. The great Meru, that mountain of gold, gave unto him heaps of that precious metal. The divine Kuvera, borne on the shoulders of human beings, that lord of Yakshas and Rakshasas, gave him wealth enough for gratifying the needs
that
of
of
and pleasure. Steeds, cars, elephants, and men, by Pandu, started into life as soon as Vena's son thought At that time there was neither decrepitude, nor famine, nor
religion, profit,
millions,
them.
O
son
of
calamity, nor disease (on Earth). In consequence of the protection afforded by that king, nobody had any fear from reptiles and thieves or from any *
A Manwantara
gical age.
T.
is a
very long period of time, not unequal to a geolo-
SANTI PABVA
183
When
he proceeded to the sea, the waters used to be The mountains gave him way, and his standard was never solidified. obstructed anywhere. He drew from the Earth, as a milcher from a cow, seven and ten kinds of crops for the food of Yakshas, and Rakshasas, and other source.
Nagas, and other creatures.
That high-souled king caused all creatures to and because he gratified
regard righteousness as the foremost of all things
;
the people, therefore, was he called Rajan (king). And because he also healed the wounds of Brahmanas, therefore, he earned the name of
all
Kshattriya.
And because the Earth
(during his region) became celebrated came to be called many as Priihivi*
for the practice of virtue, therefore, she
The eternal Vishnu himself,
No body
that monarch
of
Bharata, confirmed his power, telling him, thee The divine Vishnu entered the
king, shall transcend
one,
I
For this reason, divine worship unto Prithu, numbered among king, thy kingdom should always be protected by the aid chastisement Thou shouldst also, by careful observain
consequence
of
his penances.
the entire universe offered
human of
gods.t the science of
tion
that no one
good
own
1
made through (of
may
the
movements
be able to injure
intelligence,
thy spies, protect All
good
acts,
in
it
such a
way
king, lead to the
The conduct
the monarch).
themselves.
of it.J
of a king should be regulated by his the by opportunities and means that may offer other cause is there in consequence of which the multi-
as also
What
tude live in obedience to one, save the divinity of the monarch ? At that time a golden lotus was born from Vishnu's brow. The goddess Sree was born of that lotus. She became the spouse of Dharma of great intelligence.
son of Pandu, Dharma begot Artha. All the three, viz,. Upon Sree, Dharma, and Artha and Sree, were established in sovereignty. A person upon the exhaustion of his merit, comes down from heaven to Earth, and takes birth as a king conversant with the science of chastisement. Such a person becomes endued with greatness and is really a portion of Vishnu on Earth. He becomes possessed of great intelligence and obtains superiority
over others.
Established by the gods, no one transcends him. It is for everybody acts in obedience to one, and it is for this that
this reason that
the world cannot
command him.
Good
acts,
king, lead to
good.
It is
the multitude obey his words of command, though he belongs to the same world and is possessed of similar limbs. He who once beheld
for this that
Prithu's amiable face
became obedient
to him.
Thenceforth he began to In consequence of
regard him as handsome, wealthy, and highly blessed. IT *
t J
edition.
Verse 146 has been worngly rendered in K. P. Singha's version.
"Numbered among human gods," i.e., among kings. The correct reading is charanishpanda as given
T.
T. in
the
Bombay
T.
In both the vernacular versions the second line of 130 has been rendered wrongly. The two lines are quite unconnected with each other. Nilakantha rightly supposes that Karyyam is understood after Mahikshitah. Karana, however, is not kriya as explained by Nilakantha but opportunities
and means. T. IT Nilakantha explains this verse erroneously. He thinks that the meaning is "The king becomes obedient to that person who beholds his
MAHABHA&AfA
134
the practice of morality and jusfc behaviour became so visible on Earth. It is through that reason that the Earth became overof his sceptre,
the might
spread with virtue. Yudhishtbira, the histories of all past events, the origin of "Thus, the great Kishis, the holy waters, the planets and stars and asterisms, the the four modes of
of
duties in respect
life,
the four kinds
of
Homa,
the
characteristics of the four orders of men, and the four branches o learning, were all treated of in that work (of the Grandsire). Whatever objects or
son of Pandu, there are on
things, .0 of
treatise
Nyaya were from injury
Worship
Earth, were all included in that Histories and the Vedas and the science of
the Grandsire.
of
treated in
all
as also penances, Knowledge, abstention
it,
in respect of all creatures,
truth, falsehood, and high morality.
old in years, gifts, purity of behaviour, readiness for
persons
exertion, and compassion towards all creatures, were very fully described Since that time, There is no doubt in this monarch, the learned in it. I
have begun to say that there is no difference bttween a god and a king. I have now told thee everything about the greatness of kings. What other chief of the Bharatas, upon which I shall next have to subject is there, discourse
?
SECTION LX Vaisampayana
said,
"After
this,
Yudhishthira, saluted his grandsire,
viz., the son of Ganga, and with joined hands and concentrated attention, once more asked him, saying, 'What are the general duties of the four
orders of men, and what the special duties of each order ? What mode of What duties are especially called life should be adopted by which order ? of kings ? By what means does a kingdom grow, and what are bull of those means by which the king himself gcows ? How also, Bharata's race, do the citizens and the servants of the king grow ? What
the duties
punishments, forts, allies, counsellors, priests, and should a king avoid ?* Whom should the king trust in what preceptors, and kinds of distress danger ? From what evils should the king guard himsorts
of
treasuries,
self firmly ?
Tell
"Bhishma who is Brahma
me
all this,
\
grandsire
!
bow down to Dharrna who is great, and to Krishna Having bowed down also unto the Brahmanas (assemblediscourse on duties that are eternal. The suppression of C
said,
I
ed here), I shall wrath, truthfulness of speech, justice, forgiveness, begetting children upon one's own wedded wives, purity of conduct, avoidance of quarrel, simplicity, face to be amiable, &c,, &c." It should be borne in mind that Bhishma is answering Yudhishthira's query as to why the whole world adores one man. One of the reasons is a mysterious influence which induces every man who beholds the amiable face of the king to render him homage. T. *
The
difference
between a Ritivija and a Pitrohita
engaged on special occasions, while the services nent and constant.-* T. is
of
is that the former the latter are perma-
SANTI PABVA and maintenance orders
be the
I shall first
these nine duties belong to
dependents,
Those duties,
(equally).
Brahmanas, to
of
now
duty
of
tell
thee
136
which belong
however,
Study
the four
O
king, has been declared
of the
Vedas, and patience in
Self-restraint,
I
Brahmanas.
all
exclusively to
undergoing austerities, (are also their other duties). By practising these two, all their acts are accomplished. If while engaged in the observance of
own duties, without doing any improper act, wealth comes to a Brahmana possessed of knowledge, he should then marry and seek his
peaceful to beget
children and should also practise charity
and perform sacrifices. It has baen declared by the wise that wealth thus obtained should be enjoyed by distributing it (among deserving persons and relatives), By his study of the Vedas all the pious acts (laid down for the Brahmana) are accomplished.
Whether he does the study of friend of all
or does not achieve anything else,
are of a Kshattriya.
himself perform
He
other's.
Brahmana
if
he devotes himself to
the Vedas, he becomes (by that) known as a Brahmana or the creatures. I shall also tell thee, Bharata, what the duties
A Kshattriya,
sacrifices but
king, should give but not beg, should
not officiate
as a priest
in the sacrifices of
should never teach (the Vedas) but study (them with a He should protect the people. Always exerting
preceptor).
robbers and wicked people, he should put Those among Kshattriya rulers who perform prowess of are a knowledge of the Vedas, and who who possessed great sacrifices, of those that acquire many blessed in foremost become battle, gain victories regions hereafter by their merit. Persons conversant with the old scriptures himself for the destruction of in battle.
forth his
do not applaud that Kshattriya who returns unwounded from battle. This has been declared to be the conduct of a wretched Kshattriya.* There is no higher duty for him than the suppression of robbers. Gifts, study, and to kings. Therefore, a king who desires to
sacrifices, bring prosperity
acquire religious merit should engage in battle. f Establishing all his subjects in the observance of their respective duties, a king should cause all of them to do everything according to the dictates of righteousness. Whether
ha does or does not do any other act, is
if
only he protects his subjects, he
regarded to accomplish all religious acts
and
is called
a Kshattriya
and
now tell thee, Yudhishthira, what the eternal duties of the Vaisya are. A Vaisya should make gifts, study the Vedas, perform sacrifices, and acquire wealth by fair means. With proper the foremost
of
men.
I shall
attention he should also protect and rear all (domestic) animals as a sire do will be regarded as protecting his sons. Anything else that he will
protecting the (domestic) animals he would obtain the (domestic) animals, great happiness. The Creator, having created bestowed their care upon the Vaisya. Upon the Brahmana and the Ksha-
improper for him.
ttriya he *
By
conferred (the care of)
all
creatures.
I shall tell
thee what the
unwounded from battle. T. without battle, he cannot extend his kingdom and acquire t For, wealth to give away and meet the expenses of sacrifices. T, Viz., returning
MAHABHABATA
138 Vaisya's profession
is
and how he
is to
earn the
means
of
his sustenance.
he keeps (for-others) six kine, he may take the milk of one cow as his remuneration ; and if he keeps (for others) a hundred kine, he may take a If he trades with other's wealth, he may take a single pair as such fee. If
seventh part of the profits (as his share). A seventh also is his share in the profits arising from the trade in horns, but he should take a sixteenth the trade be in hoofs. I he engages in cultivation with seeds supplied by others, he may take a seventh part of the yield. This should be his annual remuneration. A Vaisya should never desire that he should not tend cattle. If a Vaisya desires to tend cattle, no one else should be if
Bharata, what the duties of employed in that task. I should tell thee, Sudra are. The Creator intended the Sudra to become the servant of the other three orders. For this, the service of the three other classes is the duty of the Sudra. By such service of the other three, a Sudra may obtain a
great happiness. He should wait upon the three other classes according to A Sudra should never amass wealth, lest, by his their order of seniority.
wealth, he makes the numbers of the three superior classes obedient to him. By this he would incur sin. With the king's permission, however, a Sudra, for performing
religious acts,
may
profession he should follow and the
I shall now tell thee the weans by which he may earn his liveli-
earn wealth.
Sudras should certainly be maintained by the (three) umbrellas, turbans, beds and seats, shoes, and be to the should Sudra servants.* Torn clothes which are no fans, given be for fit should wear, longer given away by the regenerate classes unto the Sudra. These are the latter's lawful acquisitions. Men conversant It is said that
hood.
other orders.
Worn
out
say that if the Sudra approaches any one belonging to the three regenerate orders from desire of doitig menial service, the latter should
with morality
assign him proper work. Unto the sonless Sudra his master should offer the funeral cake. The weak and the old amongst them should be main-
The Sudra should never abandon degree of the distress into which the
whatever the nature may fall. If the master
tained.!
his master,
or
latter
his wealth, he should with excessive zeal be supported by the
loses
servant.
A Sudra cannot have any wealth that
possesses belongs
lawfully to
Bharata
!
his
own.
Suara
Whatever he
Sacrifice has been laid down has been ordained for the Sudra
his master. J
as a duty of the three other orders. also,
is
A Sudra, however,
siuadha or any other Vedic mantra.
It
is not competent to utter swaJia and For this reason, the Sudra, without
* A Beshtana is literally a clobh tied round (the head) ; hence, a turban or pagree. The word Ousira is applied to both beds and seats. The Hindu Upanaha had wooden soles. T. f The Burdwan Pundits understand this verse to mean that the Sudra should offer the funeral cake unto his sonless master and support masters if old and weak. There can be little doubt that they are wrong. T.
Atirekena evidently means 'with excessive zeal.' Nilakantha explains 'with greater zeal than that which is shown in supporting his own It cannot mean, as K. P. Sinha puts it, 'with the relations.' surplus left after supporting his own relations.' T. |
it
as
SANTI PARVA the
down
in
name
of
the Vedas, should worship the gode in Paka-yajnas. The gift called Purna-patra is declared be the Dakshiua of such sacrifices.* Ifc has been heard by us that in
observing
minor fco
vows
137
laid
sacrifices called
of old a
Sudra
the
Paijavana gave a Dakshina (in one of his hundred thousand Purnapatras, according to the ordinance called Aindragni^ Sacrifice ( as has been already said ), O Bharatas, is as much laid down for the Sudra as for the three other classes. Of days
of
sacrifices) consisting of
all
sacrifices, devotion
a
has been laid down to be the foremost. J
Devotion
Then again Brahmanas are forehigh most of gods unto their respective Sudra attendants. They worship the gods in sacrifices, for obtaining the fruition of various wishes. The members of the three other classes have all sprung from the Brahmanas. The Brahmanas Whatever they would say would be for thy are the gods of the very gods. deifcy. It
is a
cleanses
all
all sacrificers.
kinds of sacrifices naturally appertain to all the is not one whose discharge is optional. The
great good.
Therefore,
four orders.
The obligation
Brahmana, who
is conversant with Richs Yajus, and Samans, should a as The be who is without Richs and always god. worshipped Sudra, has for and his IT Mental sacrifice, O sire, is Samans, Prajapati Yajus god. laid down for all the orders, O Bharata It is not true that the gods and t
!
other (superior) persons do not manifest a desire to share the offerings in such sacrifices of even the Sudra. For, this reason, the sacrifice that ||
*
A Paka-yajana
is a minor sacrifice, such as the propitiation of a foreboding evil, or worship offered to the inferior deities called Viswadevas. A Purnapatra is literally a large dish or basket full of rice. It should consist of 256 handfuls. Beyond a Purnapatra, the Sudra should not give any other Dakshina in any sacrifice of his. T.
planet
t This ordinance lays down that the Dakshina should be a hundred thousand animals such as kine or horses. In the case of this particular Sudra, that ordinance (without its mantras) was followed, and a hundred thousand Purnapatras were substituted for kine or horses of that number. the Sudra, by devotion to the members of the three other I Hence classes, may earn the merit of sacrifices though he is not competent to utter
mantras.
T.
For this reason the Sudra earns the merit of the sacrifices performT. ed by their Brahmana masters and progenitors. conversant with the Vedas is himself a god. The IF The Brahmana Sudra, though incompetent to read the Vedas and utter Vedic mantras, has Prajapati for his god whom he can worship with rites other than those The Brahmanas have Agni for their god, and the laid down in the Vedas. Kshattriyas, Indra.
Upadravah means
a servant
or attendant, hence, a
Sudra.-T. Sacrifices are performed by the body, by words, and by the mind. The Brahmana can perform sacrifices by all the three. The Kehattriya and the Vaisya cannot perform sacrifices by means of their bodies. They must employ Brahmanas in their sacrifices. These two orders, however, can utter mantras and perform mental sacrifices. The Sudra alone cannot employ his body or utter mantras in sacrifices. The holy sacrifice in his case is the mental sacrifice. A mental sacrifice is a resolve to give away ||
in
honour
The
of
resolve
the gods or unto the gods without the aid
must be followed by actual
gifts.
T.
of
the Vedic ritual,
MAHABHABATA
138 consists in devotion is laid
down
The Brabmana
for all the classes.*
is
the
not true that they that belong to that order do not
foremost of gpds. It is perform the sacrifices of the other orders.
The fire called Vitana, though is still inferior.! with The and from mantras, inspired Vaisyas procured Brahmana is the performer of the sacrifices of the three other orders. For this reason all the four orders are holy. All the orders bear towards one another the relation 01 consanguinity, through the intermediate classes. They have all sprung from Brahmanas. In ascertaining (the priority or
subsequence all
men in respect of the Brahmana was
of
the orders
their creation)
it
created
Originally
first.
will
appear that amongst Saman was one ;
Yajus was one, and Rich was one.J In this connection, persons conversant with ancient histories cite a verse, king, sung in praise of sacrifice by the of occasion on the Vaikhanasa Munis performing a sacrifice of theirs, Before of subdued senses, with heart filled with devoor after sunrise a person poureth libations on the ( sacrificial ) fire according to the ordinance. Devotion is a mighty agent. With regard to homas again, that variety which is called skanna is the initial one, while that which is called a&kanna
tion,
is
the last
(
but foremost in point
and
of
merit
).
fruits again are multifarious.
Their rites devotion who, endued with scriptural
Sacrifices are
multifarious.
That Brabmana possessed
learning,
who
is
of
acquainted with
them all, is competent to perform sacrifices. That person who desires to perform a sacrifice is regarded as righteous even if he happens to be a thief, a sinner, or the worst of sinners. The Rishis applaud such a man. Without doubt they are right. This then is the conclusion that all the orders should always and by every means in their power perform
sacrifices.
There
is
nothing in the three worlds equal to sacrifice. Therefore, it has been said that every one, with heart free from malice, should perform sacrifices, aided
by devotion which
is
sacred, to the best of his
power and according as he
"
pleases.'
SECTION LXI "Bhishma
said,
prowess incapable
modes
of
life
now to me, O thou of mention the names of the four
'0 mighty-armed one, listen
of being
baffled, as I
and the duties
in
respect of each
The four modes
1
Garhastya of great merit, and Brahmacharyya which is adopted by Brahmanas. Undergoing the purificatory rite in respect of bearing matted locks, after having gone through the rite of
ara
Vanaprastha, Bhaikshya,
regeneration and performed for some time the rites in respect of the sacred fire and studied the Vedas, one should, with cleansed soul and senses under restraint, having first carefully *
i.e.,
t All
Vaisyas.
for the
Sudras
fires, as sacrificial fire of
sacrificial
The
also.
performed
all
the duties
of
the
mode
called
T.
are procured from the the Sudra is called Vitana.T. a rule,
houses of
I Though originally one, the Vedas have become diverse. Similarly from the Brahmana, who was created first, all the rest have sprung. T.
SANTI PARVA
139
Grarhastya, proceed, with or
without his wife, to the woods for adoption Vanaprastha. Having studied the scriptures called drawn Aranyakas, having up his vital fluid and having retired from all the virtuous recluse may then attain to an absorption with worldly affairs,
mode
the
of
called
knowing no decay. These are the indications of Mnnis drawn up their vital fluid, A learned Brahmana, O king, should The Brahmana, O king, that is desirous practise and perform them. eternal Soul
the
that have first
of
it is
emancipation,
mode
well
known,
competent to adopt the Bhaikshya called Brahmacharyya. Sleeping his wanderings ) where evening overtakes is
after having gone through the
at that
place
the course of
in
(
mode
him, without desire of bettering his situation, without a on whatever food
obtained
is
(in charity),
ing self-restraint, with the senses
equally, without
creatures
all
home, subsisting given to contemplation, practis-
under control, without desire, regarding
enjoyments, without dislike to anything,
Brahmana possessed
of learning, by adopting this mode of life, attains with the eternal Soul that knows no decay. The person of life should, after studying the Vedas, leading the Garhastya mode
the
to absorption
the
all
accomplish
religious
down
acfes laid
for
him.
He
should
beget
and enjoy pleasures and comforts. With careful attention he should accomplish all the duties of this mode of life that is applauded by ascetics and that is extremely difficult to go through ( without transgrechildren
He
ssions).
should be satisfied with his
owu wedded
wife and should never
approach her except in her season. He should observe the ordinances of He should be the scriptures, should not be cunning and deceitful,
abstemious in
diet,
and forgiving.
He
davoted to the gods, grateful, mild, destitute of cruelty, should be of a tranquil heart, tractable and attentive in
making offerings to the gods and the Pitris. He should always be hospitable He should be without pride, and bis charity should to the Brabmanas.
He
not be confined to any one sect. of
performance
Vedic
the
rites.
should also be always devoted to the
In this connection, the illustrious and
Rishis cite a verse sung by Narayana himself, of grave import and endued with high ascetic merit. Listen to me as I repeat it. By truth,
great
morality and profit, and enjoyment of one's own wedded wives, one should enjoy diverse kinds of happiness both here and hereafter. The great Rishis have said that support simplicity,
of
worship
of guests, acquisition of
wives, and study
sons and
lead this high
mode
of life.
of
the Vedas, form the duties
of
those that
That Brahmana who, always engaged
in
the
duly goes through this mode of life and properly performance blessed rewards in heaven. Upon his death, obtains discharges ail its duties, deathless. become him Indeed, these wait upon the rewards desired by of
him of
sacrifices,
for eternity like
their
master.*
menials ever on the alert to execute the commands
Always attending
to
the Vedas, silently
reciting
the
worshipping all the deities, Yudhishthira, dutifully waiting upon and serving his preceptor with hie
mantras obtained fiom
*
his
preceptor,
Literally, 'with eyes, head,
and face on
all
sides.'
T.
MAHABHAKATA
140
own body smeared with clay and filth, the person leading the Brahmacharyya mode of life should always observe rigid vows and, with senses under control, should always pay attention to the instructions he has received. Eefleoting on the Vedas and discharging all the duties ( in respect of contemplation and overt acts ), he should live, dutifully waiting upon his preceptor
and always bowing unto him.
Unengaged
in the
six
kinds of
work (such as officiating in the sacrifices of others), and never engaged with attachment to any kind of acts, never showing favour or disfavour to sire, are the any one, and doing good even unto his enemies, these, duties laid
down
for a
Brahmacharin
'
!'
SECTION LXII "Yudhishthira
said,
'Tell
us those duties
in respect of
persons like
ourselves which are auspicious, productive of happiness in the future, bene-
approved by
volent,
pleasant, and agreeable
all,
!'
"Bhishma said, 'The four modes of life, puissant one, have been laid best down for the Brahrnana. The other three orders do not adopt them, of
the Bharatas
!
Many
acts,
king, leading to heaven and especially
fit
for
the kingly order, have already been declared.
Those, however, cannot be thy present query, for all of them have been duly Jaid down for such Kshattriyas as are not disinclined to pitilessness. The referred
to in
reply to
Brahmana who
addicted to the practices of Kshattriyas and Vaisyas and
is
Sudras, incurs censure in this world as a person of wicked soul and goes to
Those names which are applied among men to slaves and dogs and wolves and (other) beasts, are applied, son of Pandu, the next
hell in
to
the
world.
Brahmana who
is
That Brahmana who, in
engaged in pursuits that are improper for him. the four modes of life, is duly engaged in the
all
who performs all has his passions under control, whose ever engaged in penances, who has no desire of
six-fold acts (of regulating the breath, contemplation, &c.,)
his duties,
heart
is
who
is
pure and
not restless,
who
is
who
bettering his prospects, and who is charitable, has inexhaustible regions of bliss in the other world. Every one derives bis own nature from the nature of bis acts in respect of their circumstances, place, and means and motives. Thou shouldst, therefore, king, regard the study of the Vedas, which is fraught with such high merit, to be equal with the exertion of kingly power, or the pursuits of agriculture, trade, and hunting. The world is set agoing by Time. Its operations are settled by the course of Time. Man does all his acts, good, bad, and indifferent, entirely influenced by Time.* Those amongst the good acts of a man's past life that exert the greatest influence on the next, are liable to be exhausted. Men, however, are always engaged in those acts to which their propensities lead. Those propensities, again, lead a living being to every direction.!' " *
The sense seems to be that influenced by past acts every one acts subsequent lives. If he is a hunter in this life, it is because the influence of many cruel acts of a past life pursues him even in this. T. t Men, therefore, have not always balances of good acts to their credit. They are, however, free agents ; the new acts they do determine the character of their next lives. T. in
SECTION LXIII "Bhishina
'Drawing fche bowstring, destruction of foes, agriculture, trade, tending cattle, and serving others for wealth, these are improper for a Brahinana. An intelligent Brahmana, leading a domestic mode of life, should duly perform the six Vedic acts. The retirement of a
Brahmana
said,
into the woods, after having
the domestic
mode
of life, is
applauded.
duly discharged all the duties of A Brahmana should avoid service
the king, wealth obtained by agriculture, sustenance derived from trade, kinds of crooked behaviour, companionship with any but bis wedded
of all
wives, and usury. That wretched
Brahmana who
falls
and whose behaviour becomes wicked, becomes, O Brahmana who weds a Sudra woman, who becomes
away from king, a vile in
his duties
Sudra.
The
conduct or a
dancer or a village servant or does other improper acts, becomes a Sudra. Whether he recites the Vedas or not, king, if he does such improper acts, he becomes equal to a Sudra and on occasions of feeding he should be assigned a place amongst Sudras. Such Brahmanas become equal to Sudras, be discarded on occas'ons of worshipping the Gods.* Whatever presents oE food dedicated to the gods and the Pitris are made unto Brahmanas that have transgressed all restraints or become impure in king, and should
behaviour or addicted to wicked pursuits and cruel acts or fallen away from their legitimate duties, confer no merit (on the giver). For this reason,
king, self-restraint
and purity and simplicity have been laid Besides these, monarch, all the four
down as the duties of a Brahmana. modes ed,
of life
were
has drunk the
down by Brahman for him. He that is self*restrainSoma in sacrifices, is of good behaviour, has compassion laid
creatures and patience to bear everything, has no desire of bettering by acquisition of wealth, is frank and simple, mild, free from is truly a Brahmaua and not he that is sinful in and forgiving, cruelty,
for all
his position
Men
acts.
desirous
of
acquiring virtue, seek the assistance,
O
king, of
Sudras and Vaisyas and Kshattriyas. If, therefore, the members of these as to be able to assist others (three) orders do not adopt peaceful duties (so of Pandu, never extends bis son in the acquisition of virtue), Vishnu, grace to them. If Vishnu be not pleased, the happiness of all men in heaven, the merit arising from the duties laH down for the four orders, the declarations of the Vedas, all kinds of sacrifices, and all other religious
men, and
acts of
come
all
the duties in respect of the several modes of
life,
be-
lost. 11
'Listen now,
O
son of Pandu, to those duties that should be observed
modes of life. These should be known by the Ksbattriya who desires the members of the three (other) orders (in his kingdom) to strictly in the four
adhere to the respective duties of
of
those modes. For a Sudra
bearing (such scriptures as are not forbidden * t
i.e.,
in his
their services as priests should not be taken.
Although
I
adopt Nilakanfha's explanation
of
who
is
case),f
desirous
who has
T.
Siisrushu here,
yet
I
MAHABHAKATA
112
accomplished his duties, who has begotten a son, between whom and the superior orders there is not much difference in consequence of the purity of bis conduct, all the modes of life have been laid down excepting the observance necessary Vaisya,
down.
of
universal peacefulness and self-restraint (which are not For a Sudra practising all these duties as also for a
for him).
king, and a Kshattriya, the Bhikshu mode of life has been laid Having discharged the duties of his order, and having also served
the king, a Vaisya of venerable years, with the king's permission, may mode of life. Having studied the Vedas duly and
betake himself to another
sinless one, having begotten children the treatises on the duties of kings, and performed other acts of a like nature, having quaffed the Soma and ruled over and protected all his subjects righteously, O foremost of speakers,
having performed the Rajasuya, the horse
sacrifice,
and other great
sacri-
having invited learned Brahmanas for reciting the scriptures and made presents unto them according to their desires, having obtained victories small or great in battle, having placed on his throne the son of his loins
fices,
or
some Kshattriya
of good birth for the protection of his subjects, having the Pitris by performing with due rites the sacrifices laid down worshipped
for
honouring them, having attentively worshipped the gods by performing and the Rishis by studying the Vedas, the Kshattriya, who in old age desires another mode of life, may, king, adopt it by leaving that one which immediately precedes it, and by that means he is sure to obtain sacrifices
A Kshattriya, for leading the life of a Rishi, king, the Bhikshu mode of life ; but he should never do so for the adopt
(ascetic)
may
success.
sake of enjoying the pleasures of the world. Having left the domestic mode of life, he may adopt the life of mendicancy by begging what would barely support his life. A life of mendicancy is not obligatory upon the three orders (viz., Kshattriyas, Vaisyas, and Sudras), giver of profuse presents if as it can Inasmuch, however, they choose, this mode of life, they adopt
!
therefore, is open to
all
the four orders.
Amongst men, the highest duties The whole world is subject
are those which are practised by Kshattriyas.
the might of their arms. All the duties, principal and subordinate, of the three other orders, are dependent (for their observance) upon the duties of the Kshattriya. The Vedas have declared this. Know that as the footto
print B of all other animals are engulfed in those of the elephant, even so all fcbe duties of the other orders, under every circumstance, are engulfed, in
those of the Kshattriya. Men conversant with the scriptures say that the duties of the other three orders afford small relief or protection, and produce small rewards.
The learned have
said
that the
the Kshattriya have kingly duties for their foremost. All the orders are protected by them. Every kind of Renunciation occurs in kingly duties, O monarch, and Renunciation has has been said to be an eternal virtue and the foremost of all.* If the science afford great relief
and produce great rewards.
duties of
All duties
think that word m#y be taken here, as elsewhere, to have been used in the sense of one doing (menial) service. T. *
The king
is
entitled to a sixth of the merits acauired bv hie
SANTI PABVA of
143
chastisement disappears, the Vedas will disappear.
also that inculcate the duties of
men become
lost.
All those
Indeed,
if
scriptures
these ancient
duties belonging the Kshattriyas be abandoned, all the duties in
the modes of
all
duties
kingly
become
life,
kinds
all
;
are connected with
them
As animals,
them.
if
respect of renunciation are seen in
All kiuds ;of
lost.
occur in them ; all kinds of learning kind of worldly behaviour enter into ; slaughtered by the vulgar, become the means of initiation
and
all
destroying the virtue and the religious acts of the slaughterers even other duties, if deprived of the protection given by kingly duties,
of
so all
become
attack
to
liable
disregard the practices laid
and
and
destruction,
down
for
them.
1
men,
full
of
anxiety,
'
SECTION LXIV "Bhishma those of yatis,
men
'The duties in respect of all the four modes of life, Pandu, and the customs relating to the conduct of included in kingly duties. All these acts, chief of
said,
O
son
of
in general, are all
the Bharatas, occur in Kshattriya duties. If the functions of royalty are all creatures are overtaken by evil. The duties of men are not
disturbed,
obvious.
They have, nature
their eternal
again, is
many
Led by many (false) systems, Others who pin their against.
outlets.*
sometimes offended
the conclusions arrived at by men, without really knowing anyabout the truths of duties (as declared in the scriptures), find thing themselves at last landed and confounded on faiths whose ultimate ends
faith to
are of
unknown.
The duties imposed upon Kshattriyas
are plain, productive
great happiness, evident in respect of their results, free from deceit, and
whole world.
beneficial to the
As the duties
of
the three orders, as also of
have retired from the world, Yudhishthira, have before this been said to be all included within those of that eaored
Brahmanas and
mode
of
of those that
life (called
Garhastya), even so, the whole world, with
actions, are subject to kingly duties.
many brave kings
I
have told thee,
O
all
good
monarch, how
had, in days of old, repaired to that lord of
all
creatures,
the divine and puissant Vishnu of great prowess, for resolving their doubts about the science of chastisement. t Those kings, mindful of the
viz.,
declarations of the scriptures enforced
upon Narayana, of
each
of
after having
the modes
of life.f
by examples, waited
weighed each
Those
in
days
of old
against the duties the Saddhyas, the Vasus,
of their acts
deities, viz.,
the Aswins, the Budras, the Viwas, the Maruts, and the Siddbas, created in days of old by the first of gods, are all observant of Kshattriya duties. I shall
now
recite to thee a history fraught
with the conclusions
of
both
from Kenunciation, is very Besides, the merit of every kind of Renunciation belongs to him in that way. T.
The
total merit, therefore, of the king, arising
great.
t
Probably, in the sense of there being exceptions and limitations in
respect to them. *
T.
whether kingly i.e., for ascertaining T. laid down for the several modes of life.
duties are
superior to those
MAHABHARATA
144
when
the Danavas had multiplied and barriers and distinctions^ the powerful Slandhatri, O
morality and profit.
In days of old
swept away all monarch, bacame king.
That ruler of the Earth, viz., king Mandhatri, performed a great sacrifice from desire of beholding the puissant Narayana, that god of gods, without beginning, middle, and end. In that sacrifice he worshipped with humility the great Vishnu. The Supreme Lord, assuming the form of Indra, showed himself unto him. Accompanied by many good he offered his adorations to that puissant deity. The high discourse took place between that lion among kings and that illustrious god in the kings
form
of
Indra, touching Vishnu of great effulgence.
foremost of virtuous persons, What is your object, said, thus seeking to behold that Ancient and First of gods, viz., Narayana, Neither myself, nor of inconceivable energy, and infinite illusions ? I shall Brahman himself, can obtain a sight of that god of universal form
"Indra
in
!
be in thy heart, for thou art the fore-
grant thee what other objects may most of mortals Thy soul abides on peace !
ness
fchou art devoted to righteous-
thou hast thy senses under control; and thou art possessed of Thou seekest unflinchingly to do what is agreeable to the gods.
;
heroism
!
For the sake also
thy intelligence, devotion, and high faith, may be desired by thee
of
thee whatsoever boons
"Mandhatri
all
(earthly)
I
I shall
grant
I
my
head for gratifying thee. desire to see the first of gods. O divine Lord
said,
doubt, however, off
;
I
bend
desires, I wish
to earn
religious merit,
foremost mode
Without I
Casting
and to lead the
of life, that path of the good, highly regarded by all By the high duties of a Kshattriya, I have earned many regions of exercising inexhaustible merit in the other world, and I have also, through those I do not, however, know how to discharge those duties, spread my fame. !
duties, the foremost in the world, that have flowed from the first of gods
"Indra said,
1
They that are not kings, however observant they may
be of their duties, cannot easily attain the highest rewards of duty. Kingly duties first
flowed from
from his body. prastha mode
the original god. Other duties flowed afterwards the other duties, with those of the Vana-
Infinite were
of life,
that were created afterwards.
The
fruits of all those
are exhaustible.
Kingly duties, however, are distinguished above them. In them are included all other duties. For this reason Kshattriya duties
to be the foremost of all. In days of old, Vishnu, by acting according to Kshattriya duties, forcibly suppressed and destroyed his foes and thereby afforded relief to the gods and the Rishis of immeasurable
are said
the divine Vishnu
of inconceivable energy had not slain all his the then the Asuras, among Brahmanas, and (Brahman) the Creator of the worlds and Kshattriya duties, and the duties that first flowed from the Supreme deity, would all have been destroyed. If that first and
energy.
If
foes
t The sense seems to be that having failed, after such comparison, to resolve their doubts, they waited upon Vishnu. T. }
i.e. t
'spread confusion on Earth. -^--T,
8ANTI PARVA foremost of gods had not, by putting forth his prowess, subjugated the Earth with all her Asuras, then all the duties of the four orders and all the duties in respect of the four modes oi life would all have been destroyed in
consequence of the destruction of Brahmanas. The eternal duties (of men) had all suffered destruction. It was by the exercise of Kshattriya duties that they were revived.* In every Yuga, the duties of Brahmanas in respect of attaining to
Brahma
kingly duties.
The
Casting
away
life
first set in.
These, however, are all protected by on this are regarded as the foremost. account, latter, in battle, compassion for all creatures, knowledge of the
the world, protection of men, rescuing them from danger, relieving the distressed and the oppressed, all these occur among Kshattriya duties practised by kings. Persons that do not regard wholesome restraints
affairs of
and that are governed by lust and wrath, do not commit overt acts of sin from fear of kings. Others that are docile and of righteous behaviour succeed, in consequence of the same influence, in performing all their duties. Eor this reason Kshattriya duties are regarded to be righteous. Without
doubt, all creatures live happily in the world, protected by kings exercising Kahattriya duties like children protected by their parents. Kshattriya all duties. Those eternal duties, regarded as the embrace the protection of every creature. Themselves
duties are the foremost of in the world,
first
they had to eternal emancipation.
eternal,
SECTION LXV 'Indra said, Kshattriya duties, O king, which are, possessed of such energy, which include in their exercise all other duties, and which are the foremost of all duties, should be observed by persons that are, like thee, 14
so high-souled and so
employed
in seeking the good
of the world.
If
those
creatures would be overtaken by properly discharged, The king, possessed of compassion for all creatures, should regard
duties are not ruin.
all
these to be the foremost of his duties,
and
viz.,
reclaiming the land for cultiva-
performance of great sacrifices for cleansing himself, a disregard for begging, and protection of subjects. Abandonment (gift) is Of all kinds of abandonsaid by the sages to be the foremost of virtues. tion
fertilizing it,
ment, again, that of the body in battle, is the foremost. Thou hast seen with thy own eyes how the rulers of the Earth, ever observant of Kshattriya duties, having duly waited upon their preceptors and acquired great learning, at last cast off
their bodies, engaged in battle with one another.
The Kshattriya, desirous
of
acquiring religious merit, should, after having gone through the Brahmacharyya mode, should lead a life of domesticity which is always meritorious. In adjucating upon ordinary questions of
(between his subjects), he should be thoroughly impartial. For causing all the orders to be observant of their respective duties, for the right
protection they afford to *
all,
for the
diverse contrivances and
The Bengal reading satwatah seems satwatah>T,
text has
to be an error.
means and
The Bombay
MAHABHABATA
146
the prowess and exertion ( with which they seek the accomplishment of their objects ), Kshatfcriya duties, which include all other duties within their scope, are said to be the foremost. The other orders are able to
observe their respective duties in consequence of kingly duties. For this reason the former are said to be dependent upon the latter in respect of the merit they produce.* Those men who disregard all wholesome restraints and who are too much attached to the pursuit of worldly objects are said
They are compelled to act with justice by Those duties, therefore, are said to be the foremost of all. That course of conduct which has been prescribed for Brahmanas who follow the three Vedas, and those mode of life that have been laid down for Brahmanas, should, before everything else be observed to be of
the nature of brutes.
the exercise
kingly duties.
of
by every Brahmana, If a Brahmana acts otherwise, he should be punished The duties of the four modes of life and the ritual prescribed like a Sudra.
Brahmana. Know that For a Brahmana acting otherwise, a Kshattriya should nofc make any arrangement for sustenance. His religious merit grows in consequence of his acts. A Brahmana, indeed, is like Dharma's That Brahmana who is employed in acts that are not laid down for self. king, should ever be followed by a
in the Vedas,
he has no other duties.
him, deserves no respect. If not engaged in his proper acts, he should not be trusted. These are the duties that appertain to the several orders.
Kshattriyas should take care of them so that their observance may be improved. Even these are the duties of Kshattriyas. For these reasons They are, as I also, kingly duties and no others, are the foremost of all. believe, the
duties of heroes, and they that are heroes
them "Mandhatri
practising
are foremost
in
!
What
said,
duties should be performed by the Yavanas,
the Kiratas, the Gandharas, the Chinas, the Savaras, the Barbaras, the the Kankas, the Palhavas, the Andhras, the Sakas, the Tusharas,
Madrakas, the Paundras, the Pulindas, the Ramathas, the Kamvojas, the several castes that have sprung up from Brahmanas and Kshattriyas, the Vaisyas, and the Sudras, that reside in the dominions of (Arya) kings?
What are those duties again to the observance of which kings like ourselves should force those tribes that subsist by robbery ? I desire to hear all this
1
O
illustrious god,
the friend
of
"Indra
instruct
us Kshattriyas said,
All
me
I
thou art
the robber tribes should serve their mothers and
fathers, their preceptors and other seniors, All the robber
chief of all the deities,
I
tribes should
and recluses
also serve their kings.
living in the woods,
The duties and
rites
inculcated in the Vedas should also be followed by them. They should perform sacrifices in honour of the Pitris, dig wells, (and dedicate them to service), give water to thirsty travellers, give away beds and make other seasonable presents unto Brahmanas. Abstention from injury, truth, suppression of wrath, supporting Brahmanas and kinsmen by giving
universal
is
explained by Nijakantba to
mean Kshatlriya dharmena.-T.
SANTI PARVA
14?
them their dues, maintenance of wives and children, purity, peacefulneeg, making presents to Brahmanas at sacrifices of every kind, are duties that should be practised by every person of this class who desires his own prosSuch a person should also perform all kinds of Paka-yajnas with
perity.
and wealth.
costly presents of food one, were laid
down
which have been
laid
O
the robber class,
"Mandhatri
These and similar duties,
in olden days for persons of this class.
down
king
said,
seen living in disguise
for all others should be
O
sinless
All these acts
done by persons
of also
!
In the world of men, such wicked men may be among all the four orders and in all the four modes
of life.
"Indra said,
Upon the disappearance
science of chastisement, all creatures less one, in
consequence
of
of kingly
duties and
became exceedingly
the tyranny
of kings.
of
the sin-
afflicted,
After the expiry of this
modes
the Krita age, a confusion will set in, regarding the different
of life,
and innumerable Bhikshus will appear with sectyrial marks of different kinds. Disregarding the Puranas and the high truths of religion, men, urged by lust and wrath, will deviate into wrong paths. When sinful men are restrained (from wicked acts) by high-souled persons with the aid of the science of chastisement, then religion, which is superior to everything and eternal, and which is the source of everything good, becomes firmly
The
established.
and
gifts,
libations,
and offerings
to the
Fitris, of
the
man that disregards the king who is superior to every one, become fruitless. The very gods do not disregard a virtuous king who is truly an eternal god. The divine Lord Kshattriya respect
to
of all creatures,
rule
of duties.
having created the universe, intended the
men
regarding their inclinations and disinclinations in I respect and worship that person who, aided by bis
understanding, watches the course of the duties performed by men. such supervision rest Kshattriya duties
Upon
!
"Bhisbma continued,
'Having said these words, the divine and puissant Narayana in the form of Indra, accompanied by the Maruts, sinless repaired to his eternal abode of inexhaustible felicity. When, one, duties as
what man Kshattriya
of ?
practised by the good had such a course way in days of old, cleansed soul and learning is there that would disregard the Like blind men lost on the way, creatures acting and abstain-
ing unrighteously
meet with destruction. O (of duties) that was first
adhere to that circle
ancients had recourse petent to do this
" !'
!
I
know,
tiger
among men, do thou
set agoing
and
sinless one, that thou
to
which the com-
art quite
SECTION LXVI "Yudhishthira said, of
human
in detail
I desire to
life.
'Thou
spoken to me about the four modes them. Do thou discourse on them
hasfe
know more
of
!'
Yudhishthira of mighty-arms, all the duties that are practised in this world by the righteous are known to thee as they are foremost of virtuous persons, listen now to me about known to me.
"Bhishma
said,
what thou askest, viz. the merit (that a king acquires) in consequence of the duties practised by others leading other modes of life.* ^Ailthejnerits, O son of Kunti, that belong to persons practising the duties of the four t
foremost of men, to righteous kings. A king who is not governed by lust and hate, who rules with the aid of the science of Yudhishthira, chastisement, and who looks equally on all creatures,
modes
of life,
attach,
Bhaikshya mode of life.f That king who is makes gifts to deserving persons on proper who possessed knowledge, occasions, who knows how to favour and punish, who conducts himself in all things according to the injunctions of the scriptures, and who has tranquillity of soul, attains to the object of the Garhastya mode of life. That king who always worships those that are deserving of worship by attains to the object
of the
of
giving
them
their due, completely attains,
son of Kunti, to the object of
O
Yudhishthira, who rescues from distress, to the best of his power, his kinsmen and relatives and friends, attains to the object of the Vanaprashtha mode of life. That king who on every occasion honours those that are foremost among men and those that tha Bhaikshya
mode
of life.
That king,
are foremost
among Yatis, attains, Vanaprashtha mode of life. That king,
son of Kunti, to the object of the f artha,
who
daily
makes
offerings
unto the Pitris, and large offerings unto all living creatures including men, attains to the object of the same mode of life. That king, O tiger among
men, who grinds the kingdoms of others attains to the object of the same mode of protection of
all
for life.
protecting the righteous, In consequence of the
creatures, as also of the proper protection of his
own
king-
dom, a king earns the merit of as many sacrifices as the number of creatures protected, and accordingly attains to the object of the Sannyasa
mode
Study of the Vedas every day, forgiveness, and worship of preceptors, and services rendered to one's own teacher, lead to the attainment of the object of Brahmacharyya. That king who silently recites his mantras every day and who always worship the gods according to the of life.
tiger among men, to the object of the Garhastya That king who engages in battle with the resolve of protecting his kingdom or meeting with death, attains to the object of the Vanaprastha
ordinance, attains,
mode
of life.
* Nilakantha thinks that this verse to mean
for taking
Lingantargatam means omniscient.
He
is
now to those duties about which Bhishma having acquired omniscience
'Listen
thou askest my omniscient self.' through Krishna's boon, refers to very far-f etched. T. f That nhiflftf. in Rr/xfotw/r.. T_
it
here.
The interpretation seems
to be
8ANTI PABVA mode mode
149
That king who gives unto persons leading a Vanapraetha and unto Brahmanas versed in the three Vedas, attains to the object of the Yanaprastha mode of life. That king who displays compassion towards all creatures and abstains entirely from cruelty, attains to the objects of all the modes of life. That king, O Yudhishthira, who shows compassion to the young and the old, O son of Kunti, under every circumsof life.
of life
tance, attains to the objects of every of
Kuru's race,
who
mode
protection, attains to the object of the
who
all
That king, O perpetuater oppressed people that seek his
of life.
affords relief to all
Garhastya mode
of life.
creatures mobile and immobile, and honours
protects deserve, attains to the object of the Garhastya
mode
of
favors and inflicting punishments upon the wives and
That king
them as they
life.
Bestowing
brothers elder and
younger and upon their sons and grandsons, are the domestic duties of a king and these constitute his best penances. By honouring those that are righteous and deserving of worship and protecting those that have (by their self, a king, O tiger among men, Garhastya mode of life. Inviting to this home, Bharata, persons that have betaken themselves to that Vanaprastba and other modes of life, and treating them with food, constitute the domestic
penances
)
acquired a knowledge of
attains to the object of the
duties of a king,
That king cwho duly adheres
down by That king, wanting, that foremost of men, to the duties
the Creator, obtains the blessed merits of all the modes of
son
of
Kunti, in
Yudhishthira,
whom
is said
no virtue
is
laid
life.
by the learned to be a person in the observance of the the other modes of life. That king who duly honours
Vanaprastha and all the office or rank which deserves honour, the race or family which deserves Yudhishthira, honour, and those old men that deserve honour, is said, fo live in
all
the modes of
life.*
A
son of Kunti, by observing the
king,
duties of his country and those of his family, acquires,
the modes
O
That king who
tiger
among men,
proper seasons bestows upon righteous persons affluence or gifts of value, earns the merits, That king, O son of Kunti. who while king, of all the modes of life. fear still and overcome with danger keeps his eye on the duties of all menj of The king obtains a share of the life. earns the merits of all the modes the merits of
all
of
life.
at
merits earned under his protection by righteous people in his dominions. On the other hand, if kings, O tiger among men, do not protect the
then take the sins of the righteous people within their dominions, they latter (of
omission and commission). Those
assist kings (in protecting their subjects),
men
also,
O
Yudhishthira,
become equally
entitled,
who
sinless
share of the merits earned by others (in consequence of that that the Garhastya, which we have adopted, protection). The learned say of life. The conclusions in respect of ife modes is superior to all the other
one, to a
*
I.e.,
such a
man
acquires the merits of
all
the modes
of life.
T.
t Dasadharmagatam is explained by Nilakantha as 'overcome with fear &c.' 'Keeps his eye on the duties of all men/ i.e., protects all men in i.l__ j:>Un^ A nt fU A ; rlnfina T
MAHABHARATA
150
That man who regards all creatures to be like his own self, who never does any harm and has his wrath under control, obtains great happiness both here and here-
are very clear.
It is certainly sacred,
tiger
among men.
A king can easily cross the ocean of the world, with kingly duties as his boat passed of great speed, urged on by the breeze of gifts, having
after.*
the scriptures for
its
tackle and intelligence for the strength of its helms-
by the power of righteousness. When the principle of desire in his heart is withdrawn from every earthly object, he is then regarded as one resting on his understanding alone. In this state he soon
man, and kept
afloat
Brahma.^ Becoming cheerful by meditation and by restraining and other passions of the heart, O tiger among men, a king, engaged
attains to desire in
discharging the duty of protection, succeeds in obtaining great merit.
Do
thou, therefore,
Yudhishthira, exert thyself carefully in protecting Brahmanas of pious deeds and devoted to the study of the Vedas, as also all other men. Bharata, the By exercising the duty of protection only,
king earns merit that is a hundred times greater than what recluses in their asylums within the wood. 11
'I
Do
men.
is
earned by
have now described, O eldest son of Pandu, the diverse duties of thou adhere to kingly duties that are eternal and that have been
practised by great men since days of old. If thou ernployest thyself with concentrated attention to the duty of protecting ( thy subjects ), tiger
among men. thou mayst then, O son of Pandu, obtain the merits " modes of life and of all the four orders of men !'
of all the
four
SECTION LXVII "Yudhishthira
modes
of life
and
of
said,
'Thou hast said what the duties are
the four orders.
Tell
me now,
of
the four
grandsire, what are
1
the principal duties of a kingdom. "Bhishma said, 'The ( election and
duty of a kingdom. A kingdom and is soon afflicted by robbers. J ness cannot dwell. the worst
coronation of a king
is
the
first
The inhabitants devour one another. An anarchy is The Srutis declare that in crowning a king, crowned ( in the person of the king ). A person who is
possible of states.
Indra that
it is
)
which anarchy prevails becomes weak In kingdoms torn by anarchy, righteous-
in
is
should worship the king as he should worship Indra himself. No one should dwell in kingdoms torn by anarchy. Agni does nofc convey (to the gods) the libations that are poured upon'him in kingdoms
desirous of prosperity
* If this
one
verse has a reference to kings, nyastadandah would
who punishes without wrath.
mean
T.
t In this and the preceding verse, Satwa, without being taken as used for intelligence, may be taken to mean 'the quality of goodness' as
T.
well.
Anidram is explained by Nilakantha as a prevails, sleeplessness being its certain indication. J
kingdom where anarchy T.
SANTI PARVA
151
where anarchy prevails. If a powerful king approaches kingdoms weakened by anarchy, from desire of annexing them to his dominions, the people should go forward and receive the invader with respect. Some conduct would be consistent with wise counsels. There is no evil greater than anarchy.
If
be right.
If,
the powerful invader be inclined to equity, everything will on the other hand, he be engaged, he may exterminate all.
That cow which cannot be easily milked has to suffer much torture. On the other hand, that cow which is capable of being easily milked, has not
any torture whatever. The wood that bends easily does nor be heated. The tree that bends easily, has not to suffer any torture (at the hands of the gardener). Guided by these instances, hero, men should bend before those that are powerful. The man that bends his to suffer
require to
head to a powerful person really bends his head to Indra. For these men desirous of prosperity should (elect and) crown some person
reasons,
They who
where anarchy prevails cannot During times of anarchy, the sinful man derives great pleasure by robbing the wealth of other people. When, howIt is ever, his (ill-got) wealth is snatched by others, he wishes for a king. evident, therefore, that in times of anarchy the very wicked even cannot be happy. The wealth of one is snatched away by two. That of those two is
as their king.
enjoy their
live in countries
wealth and wives.
many acting together. He again, are forcibly abducted.
who
snatched away by slave.
Women,
created kings for protecting the people.
If
is
not a slave
is
made
a
For these reasons the gods there were no king on Earth
for wielding the rod of chastisement, the strong
would then have preyed on It hath been heard by anarchy, met with destruc-
the weak after the manner of fishes in the water. us that men, in days of old, in consequence of tion, devouring in
the water.
one another like stronger fishes devouring the weaker ones hath been heard by us that a few amongst them then,
It
assembling together, made certain compacts, saying, He who becomes harsh in speech, or violent in temper, he who seduces or abducts other people's wives or robs the wealth that belongs to others, should be cast off
by us. For inspiring confidence among all classes of the people, they made such a compact and lived for some time. Assembling after some time they proceeded in affliction to the Grandsire, saying, lord,
we
are going to destruction.
Without
a king,
Appoint some one as our king
divine !
All of
us shall worship him and he shall protect us Thus solicited, the Grandsire asked Manu. Manu, however, did not assent to the proposal. I
"Manu
To govern a kingdom is exceedingly are always false and deceitful in their
I fear all sinful acts.
said,
among men who
difficult, especially
behaviour.'
"Bhishma continued, "The inhabitants of the Earth then said unto Do not fear The sins that men commit will touch those only that commit them (without staining thee in the least) For the increase of thy treasury, we will give thee a fiftieth part of our animals and precious him,
!
1
metals and a tenth part desirous of wedding,
we
of
our grain
shall,
!
When
our maidens also will become
when the question
o!
down comes
up, give
MAHABHABATA
162
Those amongst men who will weapons and in riding animals and other vehicles, shall proceed behind thee like the deities behind Indra With thy strength enhanced in this way, and becoming invincible and possessed of great prowess, thou wilt be our king and protect us happily A forth part of like Kuvera protecting the Yakshas and the Rakshasas thee the most beautiful ones
become the foremost of
all in
among them.
the use
of
!
1
men
under thy protection will be thine obtained by thee, do thou protect us, so merit that easily Strengthened by Like the a sacrifices of hundred like He O king, protecting the deities
the merit which
will earn
!
!
Sun scorching everything with bis rays, go out for winning victories. Crush the pride of foes and let righteousness always triumph ( in the world
)
!
Thus addressed by those
inhabitants of the
Earth, Manu,
possessed of great energy, proceeded, accompanied by a large force. Of high descent, he seemed then to blaze with prowess. Beholding the might
Manu, like the gods eyeing the might of Indra, the inhabitants of the Earth became inspired with fear and set their hearts upon their respective duties. Manu then made his round through the world, checking everywhere all acts of wickedness and setting all men to their respective
of
duties, like a rain-charged cloud (in its mission of beneficence).
"Thus, should
O
Yudhishthira, those
first elect
and crown
men on Earth who
desire prosperity
a king for the protection of all
1
Like disciples
humbling themselves in the presence of the preceptors or the gods in the presence of Indra, all men should humble themselves before the king.
One
that
is
honoured by his own people becomes an object
his foes also, while one
that
is
disregarded by his
own
is
of regard with overridden by
the king be overridden by his foes, all his subjects become unhappy. Therefore, umbrellas and vehicles and outward ornaments, and viands, and drinks, and mansions, and seats, and beds, and all utensils for use and show, should be assigned to the king. By such means the foes.
If
king will succeed in discharging his duties of
protection (the better) and
He
should speak with smiles. Addressed sweetly by others, he should address others sweatly. Grateful (to those that serve him), firmly devoted (to those that deserve his respect), and with passions
become
irresistible.
under control, he should give unto others their due. Looked upon by others he should look at them mildly, sweetly, and handsomely/"
SECTION LXVIII "Yudhishthira said, 'Why, O bull of Bharata's race, have the Brahmanas said that the king, that ruler of men, is a god ?' "Bhishma said, 'In this connection is cited the old story, O Bharata, of the discourse of Vrihaspati unto Vasumanas. There was a king of Kosala, possessed of great intelligence, named Vasumanas. On a certain occasion he
questioned the great sage Vrihaspati of
much
Conversant with the requirements of humility, king Vasudevoted to the welfare of all, having observed the proper ever manas, humilities and having circumambulated the great sage and bowed unto him duly, enquired of the virtuous Vrihaspati about the ordinances in wisdom.
respect of a kingdom,
moved by
the desire of securing the happiness of
men. '
'Vasumanas
said,
By what means do creatures grow and by
O
thou of great wisdom, by adoring whom do they succeed in obtaining eternal happiness ? Thus questioned by the Kosala king of immeasurable energy, Vrihaspati of great wisdom discoursed unto him coolly about the respect that should be paid to
what are they destroyed
?
kings.
'Vrihaspati said, The duties of all men, seen to have their root in the king.
dom, may be
the king only that
men do
O thou It is
not devour one another.
of great wis-
through fear of
It is
the king that
brings peace on Earth, through due observance of duties, by checking Achieving all disregard for wholesome restraints and all kinds of lust.
he shines in glory. As, O king, all creatures become unable to another and sink in utter darkness if the sun and the moon do one see not rise, as rishas in shallow water and birds in a spot safe from danger this,
dart and rove as they please (for a time) and repeatedly attack and grind one another with force and then even so men sink in utter darkness and
meet with certain destruction, meet with destruction if they
have no king to protect them, like a herd of cattle without the herdsman to look after them. If the king did not exercise the duty of protection, the strong would forcibly appropriate the possessions of the weak, and if the latter refuse to surrender them with ease, their
Nobody then, with reference to any would be able to say This is mine. Wwves, article in his possession, sons, food, and other kinds of property, would not then exist. .Ruin would overtake everything if the king did not exercise the duty of proWicked men would forcibly appropriate the vehicles and tection. robes and ornaments and precious stones and other kinds of property very lives would be taken.
the king did not protect. In the absence of protection by the king, diverse kinds of weapons would fall upon those that are righteous in their practices, and unrighteousness would be
belonging to others,
adopted by
all.
if
In the absence of royal protection
men would
disregard
their very mothers and fathers if aged, their very If the king did not protect, all and guests and seniors preceptors to encounter death, confinewealth would have of persons possessed the idea of and very property would disappear. ment, and persecution, be exterminated premawould If the king did not protect, everything turely, and every part of the country would be overrun by robbers, and everybody would fall into terrible hell. If the king did not protect, r
even
injure
!
all
restrictions about marriage and intercourse (due to consanguinity
and other kinds of relationship) would cease all affairs relating to morality would sink agriculture and trade would fall into confusion and be lost and the three Vedas would disappear. Sacrifices, duly completed with presents according to the ordinance, would no longer be performed no marriage would take place society itself would cease to exist, if the king did not exercise the duty of protection. The very bulls would not cover cows and milk-jars would not be churned, and men living by rearing kine would meet with destruction, if the ;
;
;
;
;
king did not exercise the duty of protection.
In the absence of royal
with fear and anxiety and becoming senseless and uttering cries of woe, would meet with destruction in no time. No sacrifices extending for a year and completed with presents protection,
all
things, inspired
according to the ordinances would occur if the king did not exercise the duty of protection. In the absence of royal protection Brahmanas would never study the four Vedas or undergo austerities or be cleansed
by knowledge and rigid vows. In the absence of royal protection, the slayer of a person guilty of the slaughter of a Brahmana would not obtain any reward on the other hand, the person guilty of Brahmani5
immunity. In the absence of royal protection, men would snatch other people's wealth from their very hands, and all wholesome barriers would be swept away, and everybody, inspired with fear, would seek safety in flight. In the absence of royal protection, all kinds of injustice would set in; an intermixture of castes would take place and famine would ravago the kingdom. In conse-
cide would enjoy perfect
;
quence again of royal protection, men can everywhere sleep fearlessly and at their ease without shutting their houses and doors with bolts and bars. Nobody would hear the evil speeches of others, far less actual assaults, the
king
if
the king did not righteously protect the earth. 1 If the duty of protection, women decked with
exercises
ornament may fearlessly wander everywhere without male relatives to attend upon them. Men become righteous and without injuring serve one another because the king exercises the duty of protection. 1 The sense seems to be that men patiently bear the injuries inflicted upon them by others, without seeking to right themselves by force, because they can invoke the king to punish the offenders. If there were no kings, immediate vengeance for even the slightest injuries would by the universal
practice.
T.
SANTI PABVA In consequence of royal protection the
are enabled
to
155
members
of the
three orders
and devote themselves
perform high to the acquisition of learning with attention. The world depends upon agriculture and trade and is protected by the Vedas. All these again are sacrifices
duly protected by the king exercising his principal duty.
Since the a load taking his king, heavy upon himself, protects subjects with the aid of a mighty force, it is for this that the people are able to live in happiness. Who is there that will not worship him in whose existence the people exist and in whose destruction the people are destroyed
That person who does what
who
?
agreeable and beneficial to the king and bears (a share of) the burden of kingly duties that strike every is
caste with fear, conquers both this and the other world. 1
That man
who even thinks
of doing an injury to the king, without doubt meets with grief here and goes to hell hereafter. No one should disregard the
king by taking him for a man, for he is really a high divinity in human form. The king assumes five different forms according to five different
He becomes Agni, Aditya, Mrityu, Vaisravana, and Yama. the king, deceived by falsehood, burns with his fierce energy the sinful offenders before him, he is then said to assume the form of Agni. When he observes through his spies the acts of all persons and occasions.
When
does what
is
for the general good, he
is
then said to assume the form
When
he destroys in wrath hundreds of wicked men with their sons, grandsons, and relatives, he is then said to assume the form of the Destroyer. When he restrains the wicked by inflicting upon them of Aditya.
severe punishments and favours the righteous by bestowing rewards upon them, he is then said to assume the form of Yama. When he
with profuse gifts of wealth to those that have rendered him valuable services, and snatches away the wealth and precious stones of
gratifies
have offended him, indeed, when hebestowsprosperity upon some and takes it away from others, he is then, O king, said to assume the form of Kuvera on Earth. No person who is possessed of clever-
those that
capable of work, who desires the acquisition of virtue, and who is free from malice, should ever spread evil reports about the king. No man, by acting against the king, can ever make himself ness,
who
is
he happens to be the king's son or brother or companion the king regards as his second self. Fire, having the wind for his urger, blazing forth (among articles that are inflammable), 3 The wrath of the king, however, leaves not may leave a remnant.
happy, even or one
if
whom
anything to the person that incurs should be avoided from a distance1 !.,, becoming hereafter. T.
2
there
is
it.
3
Whatever belongs to the king One should turn away from what
foremost and happy here, attains to blessedness
IB said to be the charioteer of Fire, because whenever a conflagration, the Wind, appearing, aids in extending it.T.
The Wind
3 !,,,
no one should covet the possessions
of
the king.-
T.
MAHABHABATA
156
belongs to the king as he would from death itself. A person by appropriating what belongs to the king speedily meets with destruction like a deer upon touching poison. The man of intelligence should protect as his
own what belongs
They
to the king.
that appropriate wealth
belonging to the king sink senseless into a deep hell of eternal gloom is there that will not worship the king who is and infamy.
Who
adored by such terms as delighter of the people, giver of happiness, possessor of prosperity, the foremost of all, healer of injuries, lord of Earth, and protector of men own prosperity, who observes
?
all
That man, therefore, who desires his wholesome restraints, who has his soul
he master of his passions, who is possessed oi under control, who is and intelligence memory, and who is clever (in the transaction of should business), always be attached to the king. The king should duly honour the minister who is grateful, endued with wisdom, large-hearted, loyal, possessed of mastery over his senses, virtuous, and observant ol the dictates of policy. The king should entertain the man who is
magnanimous and competent to accomplish tasks without the assistant of others. Knowledge makes men proud. The king makes men humble. The man who is afflicted by the king can never obtain happiness. On the other hand, the man who is favoured by the king becomes happy.
loyal,
grateful, virtuous, possessed of self-control, brave,
in his acts,
The king
is
the heart of his people
;
he
is
their great refuge
;
he
is
Those men, O monarch, who are attached to the king, succeed in conquering both this and th< other world. Having governed the Earth with the aid of the qualitiei their glory
:
and he
is
their highest happiness.
of self-restraint, truth,
and friendship, and having adored the gods by great sacrifices, the king, earning great glory, obtains an eternal abodi in heaven. That best of monarchs, viz., the heroic Vasumanas, rule]
of Kosala, thus instructed by Vrihaspati the son of Angiras, bega] " thenceforth to protect his subjects.*
SECTION LXIX "Yudhishthira
said,
What
other special duties remain for
th<
How
should he protect his kingdom and how sul due his foes ? How should he employ his spies ? How should he inspin confidence in the four orders of his subjects, his own servants, wivi king to discharge
and
sons,
?
O Bharata
"Bhishma
?'
O
'Listen, monarch, with attention to the diverse those acts which the king or one that is in th< position of a king should first do. The king should first subdue himsell and then seek to subdue his foes. How should a king who has not beei said,
duties of kings,
own self be able to conquer his .foes ? The conquesl the aggregate of five, is regarded as the conquest of self, king that has succeeded in subduing his senses is competent t<
able to conquer his of these,
The
to
viz.,
SAJSTI his
resist
J57
He
foes.
should place bodies of foot-soldiers in his forts, parks, and pleasure gardens, delighter of the
O
frontiers, towns,
Kurus, as also in
O
PABVA
all
places
where he himself
among men
goes,
and within
his
own
He
should employ as spies men looking palace, like idiots or like those that are blind and deaf. These should all be persons who have been thoroughly examined (in respect of their tiger
who are
ability),
hunger and spies
upon
who
possessed of wisdom, and
are able to endure
With proper
attention, the king should set his his counselors and friends and sons, in his city and the
thirst.
all
!
provinces, and in dominions of the chiefs under him. His spies should be so employed that they may not know one another. He should also,
O
know the spies of his foes by himself setting and of amusement, and concourses of people, places spies in his among beggars, pleasure gardens and parks, in meetings and conclaves of the learned, in the country, in public places, in places where he holds his own court, and in the houses of the citizens. The king Bharata's race,
bull of
in shops
possessed of intelligence If
foes.
Pandu
!
may
thus ascertain the spies despatched by his
O
these be known, the king may derive much benefit, son of When the king, by a survey of his own, finds himself weak,
make peace with a foe The king that is wise should speedily make peace with a foe, even when he knows that he is not weak, if any advantage is to be derived from it. Engage in protecting his kingdom with righteousness, the king should make peace with those that are possessed of
he should then, consulting with his counselors that
is
stronger
!
every accomplishment, capable of great exertion, virtuous, and honest. the king finds himself threatened with danger and about to be
When
overtaken by ruin, he should slay all offenders whom he had overlooked before and all such persons as are pointed at by the people. A king should have nothing to do with that person who can neither benefit nor injure him, or with one who cannot rescue himself from distress.
As regards military operations a king who
is
confident of. his
own
strength, should, at the head of a large force, cheerfully and with courage give the order to march, without proclaiming his destination against one destitute of allies and friends or already at war with another and (therefore) heedless (of danger from other quarters), or one weaker
made arrangements
for the protection of his ever live in subjection to another A king should not for own capital. possessed of greater prowess- Though weak, he should seek to afflict 2 He the stronger, and resolved upon this, continue to rule his own. should afflict the kingdom of the stronger one by means of weapons,
than himself, having
first
1
fire
and application of poison.
He
should also cause
dissensions
1 Kalya means able or strong; anakrandam is 'without anantaram inaang, 'without friends'; and Vyasaktam is 'engaged
with another.'
allies'; at war
T.
2 Tatparah is explained. by Nilakantha as Karshanaparah.
T,
MAHABHABATA
168
and servants.
Vrihaspati has said that a king avoid war for acquisition of always possessed should be made by the three of dominion territory. The acquisition well-known means (of conciliation, gift, and disunion). The king that is possessed of wisdom should be gratified with those acquisitions that
amongst
his counsellers
of intelligence should
are
made by means
of conciliation, gift,
and disunion. The king, O incomes of his subjects
delighter of the Kurus, should take a sixth of the
as tribute for meeting the expenses of protecting them.
forcibly take
away wealth, much or
little
from the ten kinds of offenders mentioned
He
(as the case in
should also
may
require), the scriptures, for the
A
king should, without doubt, look upon protection of his subjects. own children. In determining their disputes, how-
his subjects as his
ever, he should not show compassion. For hearing the complaints and answers of disputants in judicial suits, the king should always appoint persons possessed of wisdom and a knowledge of the affairs of the
upon a proper administration of justice. and trustworthy men over his mines, salt,
world, for the state really rests
The king should
set honest
and elephant corps. The king who always wields with rod of chastisement earns great merit. The proper the propriety regulation of chastisement is the high duty of kings and deserves great grain, ferries,
applause.
The king should be conversant with the Vedas and their
branches, possessed of wisdom, engaged in penances, charitable, and devoted to the performance of sacrifices. All these qualities should
permanently reside
If the
in a king.
can neither have heaven nor fame.
king
foils to
administer justice, he
a king be afflicted
by a stronger should seek intelligence, refuge in a his friends for he fort. should devise proper consultation, Assembling means. Adopting the policy of conciliation and of producing dissensions, one, the former,
if
If
possessed of
he should devise means for waging on war with the assailant.
He
should set the inhabitants of the woods on the high roads, and, if necessary, cause whole villages to be removed, transplanting all the inhabitants to minor towns or the outskirts of great cities. Repeatedly assuring his wealthy subjects and the principal officers of the army, he
should cause the inhabitants of the open country to take refuge in such forts as are well-protected. He should himself withdraw all stores of grain (from the open country into his forts). If that becomes impossible, he should destroy them completely by fire. He should set men for destroying the crops on the fields of the enemy (by producing
among the enemy's
disunion
subjects).
Failing to do this, he should
own troops. He should destroy all destroy those crops by means the bridges over the rivers in his kingdom. He should bale out the waters of all the tanks in his dominions, or, if incapable of baling them of his
out, cause
them
to be poisoned. Disregarding the
duty of protecting his both present and future circumstances, seek the protection of the ruler of another kingdom who may happen friends,
he should,
in
view
of
SANTI PABVA to be the foe of his foe
on the
field
kingdom.
and who may be competent to deal with
of battle. 1
He
169 his foe
He
should destroy all the smaller forts in his should also cut down all the smaller trees excepting those
2 that are called Chaitya.
He
should cause the branches of
all
the larger
touch the very leaves of those called Chaitya. He should raise outer ramparts round his forts, with enclosures in them, and fill his trenches with water, driving pointed stakes at their bottom and filling them with crocodiles and sharks. He trees to be lopped off, but he should not
should keep small openings in his walls for making sallies from his
and carefully make arrangements for their defence like that of 3 In all his gates he should plant destructive engines. the greater gates. He should plant on the ramparts (of his forts) Salaghnis and other
fort,
weapons.
He
should store wood for fuel and dig and repair wells foi He should cause all houses made of
supply of water to the garrison.
and straw to be plastered over with mud, and if it is the summer month, he should, from fear of fire, withdraw (into a place of safety) all the stores of grass and straw. He should order all food to be cooked at night. No fire should be ignited during the day, except for the daily homa. Particular care should be taken of the fires in smitheries and lying-in rooms. Fires kept within the houses of the inhabitants
grass
should be well covered. For the effectual protection of the city.it should be proclaimed that condign punishment will overtake the person who ignites fires by the day time. During such times, all beggars,
O foremost of men, be driven out they are permitted to remain, evil will follow. In places of public resort, in tirthas, in assemblies, and in the houses of the 4 The king should cause citizens, the king should set competent spies. and order and wide roads to be constructed shops, places for the distrieunuch, lunatics, and mimes, should, of the
town, for
if
bution of water, to be opened at proper stations.
Depots (of diverse camps and quarters for soldiers, stations for horses and elephants, encampments of soldiers, trenches,
necessaries), arsenals,
the keeping of
and bypaths, houses and gardens for retirement and pleasure, should be so ordered that their sites may not be known to others, O Yudhishthira. A king who is afflicted by a hostile army should gather wealth, and store oil and fat and honey, and clarified butter, and medicines of all kinds, and charcoal and munja grass, 4eaves, arrows, scribes and draftsmen, grass, fuel, poisoned arrows, weapons of every kind such as darts, swords, lances, and others. The king should store such
streets
1 I follow
Nilakantha in reading this verse.
T.
2 Chaitya trees are those that are regarded holy and unto which worship is offeree! by the people. T. The small 3 Nilakantha thinks that ucchata means breath or air. of air. T. doors, he thinks, are directed to be kept for the admission
&o.
4 The tirthas T,
are eighteen in number, such as the council-room,
MAHABEARATA
160
He
should especially keep ready drugs of every kind, roots and fruits, tha four kinds of physicians, actors and dancers, athletes, and persons capable of assuming diverse disguises. He should decorate his articles.
capital and gladden all his subjects. The king should lose no time in bringing under his control such persons as may happen to inspire him with fear, be they his servants or counselors or citizens or neighbour-
After any task of the king has been accomplished, he its accomplishment with and thankful wealth and other proportionate gifts speeches. It has of the Kurus, that a king been laid down in the scriptures, O delighter or him outright. 1 A his foe he discomfits when his debt off slays pays
ing monarchs.
should reward those that have aided in
king should take care of seven things. Listen to me as I recite them. They are his own self, his counsellers, his treasury, his machinery for
awarding punishments, his friends, his provinces, and his capital. should with care protect his kingdom which consists of these seven limbs. That king, O tiger among men, who is conversant with the aggregate of six, the triple aggregate, and the high aggregate of three, succeeds in winning the sovereignty of the whole Earth. Listen, O Yudhishthira, to what has been called the aggregate of six. These
He
are ruling in paace after concluding a treaty (with the foe), marching to battle, producing disunion among the foe, concentration of forces foe with fear, preparedness for war with readiness and alliance with others. Listen now with attention to what has been called the triple aggregate. They are decrease, maintenance of what is, and growth. The high aggregate of three consists of Virtue, Profit, and Pleasure. These should be pursued judiciously. By the aid of virtue, a king succeeds in ruling the Earth for ever.
for inspiring the for p?ace,
matter, Angirasa's son Vrihaspati himself has sung two Blessed be thou, O son of Devaki, it behoveth thee to hear
Touching verses.
them.
this
Having discharged
all
his
duties
and having protected the
Earth, and
having also protected his cities, a king attains to great in heaven. What are penances to that king, and what need happiness has he of sacrifices who protects his people properly ? Such a king should be regarded as one conversant with every virtue !' "Yudhishthira said, 'There is the science of chastisement, there is the king, and there are the subjects. Tell me, O grandsire, what advantage is derived by one of these from the others.' "Bhishma said, Listen to me, O king, as I describe, O Bharata,
the great blessedness of the science of chastisement, in sacred words of grave import. The science of chastisement forces all men to the obser-
vance
of
the duties of their respective orders.
forces people to virtuous acts. 2
When
Duly administered, it the four orders attend to their
1 Pays off his debt, i.e., discharges his obligations to the subjects.-T. 2 The ablative has here the sense of "towards-" T.
SANTI PARVA when
161
wholesome barriers are maintained, when peace and happiness are made to flow from the science of chastisement, when the people become freed from all fear, and the three higher
respective duties,
all
orders endeavour, according to their respective duties, to maintain Whether harmony, know that men become truly happy such times !
makes the age, or, it is the age that makes the king, it is The is a question about which thou shouldst not entertain any doubt. truth is that the king makes the age. When the king rules with a the king that
complete and strict reliance on the science of chastisement, the fore1 Righteousness sets in most of ages called Krita is then said to set in. exists then. The hearts of Krita of unrighteousness the age. Nothing do take not any pleasure in unmen belonging to all the four orders righteousness.
they desire
Without doubt,
all
men succeed
in
acquiring the objects All the
and preserving those that have been acquired.
become productive of merit. All the seasons become delightful and free from evil. The voice, pronunciation, and minds of Diseases disappear and all men all men become clear and cheerful. become long-lived. Wives do not become widows, and no person becomes a miser. The earth yields crops without being tilled, and herbs and plants grow in luxuriance. Barks, leaves, fruits, and roots, become Vedic
rites
No unrighteousness is seen. Nothing but Know these to be the characteristics, O Yudhish-
vigorous and abundant. righteousness thira,
exists.
of the Krita age
!
When
the king relies
upon only three
of the
four parts of the science of chastisement leaving out a fourth, the age fourth part of unrighteousness follows in the called Treta sets in.
A
train of such observance (of the great science)
Earth yields crops but waits for
tillage.
by three-fourths.
The herbs and
plants
The grow
(depending upon tillage). When the king observes the great science then the age that sets in is by only a half, leaving out the other half, called Dwapara. A moiety of unrighteousness follows in the train of such observance of the great science by half. The Earth requires tillage
When
the king, abandoning the great science evil means of diverse kinds, the age totally, oppresses his subjects by that sets in is called Kali. During the age called Kali, unrighteousness becomes full and nothing of righteousness is seen. The hearts of men,
and
yields
crops by half.
of all the orders, fall
away from
their respective duties.
mendicancy, and Brahmanas
Sudraslive
live
by serving others. by adopting lives of and preserve those already Men fail to acquire the objects they desire of the four orders takes place. Vedic rites fail Intermixture acquired. All the seasons cease to be delightful and become to produce fruits* The voice, pronunciation, and minds of men lose vigour. fraught with evil. 1
to be sreshtham and not sriMavn. If the would mean "the age called Krita that comes
The correct reading seems
latter reading be perferred, T. in Time's course,"
it
MAHABHAEATA
162
Disease appear, and men die prematurely. Wives become widows, and many cruel men are seen. The clouds do not pour seasonably, and
crops
fail.
AH
kinds of moisture also
fail,
when
the king does not, with
proper attention to the great science protect the subjects. The king is the creator of the Krita age, of the Treta, and of the Dwapara. The king is the cause of the fourth age (called Kali). If he causes the Krita age, he attains to everlasting heaven. If he causes the Treta age, he acquires heaven for a period that is limited. If he causes the Dwapara, he attains to blessedness in heaven according to the measure
By causing the Kali age, the king incurs a heavy load of Stained by wickedness, he rots in hell for innumerable years, for sinking in the sins of his subjects, he incurs great sin and infamy himself. Keeping the great science in his view, the Kshatriya possessed of of his merits.
sin.
to acquire those objects which he have been already acquired. The science
and
learning should strive
desires
protect those that
of chastise-
ment, which establishes
all
men
in
the observance of their respective
duties, which is the groundwork of all wholesome distinctions, and which truly upholds the world and sets it agoing, if pioperly administered, protects all men like the mother and the father protecting their
Know, O bull among men, that the very lives of creatures depend upon it. The highest merit a king can acquire is acquaintance children.
with the science of chastisement and administering it properly. ThereO thou of Kuru's race, protect thy subjects righteously, with the
fore,
aid of that great science
!
thy subjects and adopting such attain to such blessedness in heaven as is
By protecting
a conduct, thou will surely difficult of acquisition."
SECTION LXX "Yudhishthira said, 'By adopting that conduct, O thou that art conversant with every kind of behaviour, can a king succeed in easily acquiring, both here and hereafter, objects productive of happiness in the end
?
"Bhishma
"There are these thirty-six virtues (which a king should observe). They are connected with thirty-six others. A virtuous person, by attending to those qualities, can certainly acquire great merit. The king should observe his duties without wrath and malice. He should not abandon kindness. He should have faith. He should acquire wealth without persecution and cruelty. He should pursue pleasure without attachments. He should, with cheerfulness, utter what is agreeable, and be brave without brag. He should be liberal said,
but should not make
gifts to
persons that are unobserving. He should He should make alliance, avoiding
have prowess without cruelty.
He should not act with hostility towards friends. should never employ persons not devoted to him as his spies and
those that are wicked.
He
SANTI PABVA secret agents.
He He
He
163
should never accomplish his objects by persecution.
should, never, disclose his purposes before persons that are wicked.
should speak of the merits of others but never his own. He should take wealth from his subjects but never from those that are good. He should never employ or take the assistance of persons that are wicked.
He should never inflict punishment without careful enquiry. He should never disclose his counsels. He should give away, but not to persons that are covetous. He should repose confidence on others but never on those that have injured him. He should not cherish malice* He should protect his wedded wives. He should be pure and should not always be melted by compassion. He should not indulge much in female companionship. He should take food that is wholesome and never that which lis otherwise. He should without pride pay regards to those that deserve them, and serve his preceptors and seniors with sincerity. should worship the gods without pride. He should seek prosperity, but never do anything that brings infamy. He should wait (upon his seniors) with humility. He should be clever in business but should
He
always wait for the proper time. He should comfort men and never send them away with empty speeches. Having favoured a person, he should not abandon him. He should never strike in ignorance. Having he should never indulge in sorrow. He should display wrath, but should never do so when there is no occasion. He should be mild, but never to those that have offended. Conduct thyself thus
slain
his foe
while ruling thy kingdom
if
thouwishest to have prosperity!
The That king who obserhave mentioned, reaps many blessings on
king that behaves otherwise incurs great danger.
ves
all
these virtues that
I
tj
Earth and great rewards in heaven.' Vaisampayana continued, "Hearing these words of Santanu's son, king Yudhishthira, docile in receiving instructions, possessed of great intelligence, and protected by Bhima and others, then worshipped his
gcandsire and from that time began
to rule
according to that
teaching."
SECTION LXXI "Yudhishthira
said,
"Tell me,
O grandsire,
in
what way should
the king protect his subjects so as to be able to avoid grief to offend against righteousness
and
so as not
?'
"Bhishma said, 'I shall recite, O king, those eternal duties in brief, for if I were to mention them in detail, I would never attain to their end. Thou shouldst worship those Brahmanas that are devoted worshipping the gods, observant of high vows, and endued with other accomplishments, when they come to thy abode, and employ them in tjfficiating in thy With thy priest accompanying thee, thou shouldst rise up sacrifices.
to their duties, possessed of learning, regular in
MAHABflABATA
164
whan they approach, and touch and worship their feet, and do every other act that is necessary. Doing these acts of piety and discharging other acts that are for thy own good, thou shouldst (by presents) cause those Brahmanas to utter benedictions on thee for the success of thy
and wisdom and intelligence, O Bharata, thou shouldst adopt truth and avoid lust and wrath. That foolish king who pursues Profit without driving away lust and wrath, Never fails to acquire virtue and ultimately sacrifices Profit as well. in foolish matters and connected with employ those that are covetous Pleasure and Profit. Thou shouldst always employ in all thy acts those that are free from covetousness and possessed of intelligence. Stained with lust and wrath and unskilled in the transaction of
Endued with
purposes.
sincerity,
vested with authority in matters of Profit always oppress the people by diverse contrivances productive of mischief. With a sixth part upon fair calculation, of the yield of the soil business foolish persons,
as his tribute,
with
fines
if
and forfeitures levied upon offenders, wi
the imposts, according to in return for the protection
granted to them, a king should fill his and governing the kingdom proact in such a way that his with the heedfulness, king should, perly Men become deeply of want. feel the pressure subjects may not
treasury.
1
Realising this just tribute
devoted to that king who discharges the duty of protection propeily, who is endued with liberality, who is steady in the observance of righteousness, who is vigilant, and who is free from lust and hate.
Never
thy treasury by acting unrighteously or from covetousncss. That king who does not act in accordance with the scriptures That king who is mindful fails to earn wealth and religions merit. desire to
fill
means
of acquiring wealth, never succeeds in acquiring and wealth. The wealth again that he acquires merit both religious is seem to be lavished on unworthy objects. 2 That (by such means) avaricious king who through folly oppresses his subjects by levying taxes not sanctioned by the scriptures, is said to wrong his own self.
only of the
As
never obtains any by cutting off the kingdom afflicted by improper means,
a person desirous of milk
cow, similarly a 3 never yields any profit to the king. tenderness always obtains milk from udders
of a
He who it.
treats a milch
Similarly, the king
kingdom by the aid of proper means, reaps much By protecting a kingdom properly and ruling it by the his
means, a king,
I
fruit
from
it.
aid of judicious
O Yudhishthira,
The Earth,
wealth.
cow with who rules
may succeed in always obtaining much well protected by the king, yields crops and gold
these are the true sources of the royal revenue. T. is that if a king attends only to the acquisition of wealth, he may succeed in acquiring wealth, but he will never succeed in earning religious merit. T. 3 Literally, 'never flourishes.' T. 1 2
e. t
The meaning
8ANTI PABVA (to the ruler
and the ruled) even
like a gratified
166
mother yielding milk
Imitate the example, O king, of the flowerman and not of the charcoal-maker. Becoming such and discharging the duty of 1 If in protection, thou mayst be able to enjoy the Earth for ever. to her child.
attacking an enemy's kingdom
thy treasury becomes exhausted, thou mayst refill it by taking wealth from all except Brahmanas. Let not thy heart be moved, even when thou art in great distress, upon seeing
Brahmanas possessed of wealth. I need not speak then of what thou shouldst do when thou art in affluence. Thou shouldst give them wealth to the best of thy power and as they deserve, and protect them, comforting them on all occasions. By conducting thyself in this way, thou mayst acquire such regions hereafter as are most difficult of acquisition. Adopting such virtuous behaviour, do thou protect thy subjects. Thou mayst then obtain, O delighter of the Kurus, fame that is everlasting, high, and pure. Protect thy subjects righteously, O son of Pandu, for no regret or pain will then be thine. Protection of the subject is the duty of the king, since compassion to all creatures and protect-
highest ing
them from injury has been
said to be the highest merit.
Persons
conversant with duties regard that to be the highest merit of the king, when, engaged in protecting all creatures, the king displays compassion
The
towards them-
sin a
his sufferings (for
king incurs by neglecting for a single day to is such that he does not attain to end of
from fear
protect his subjects it)
in hell
till
after a
thousand years.
The merit
a
king earns by protecting his subjects righteously for a single day is such that he enjoys its reward in heaven for ten thousand years. All those regions that are acquired by persons leading duly the Garhastya, the
Brahmacharyya, and the Vanaprastha modes of life, are soon acquired by a king by only protecting his subjects righteously. Do thou, O son of Kunti, observe with great care this duty (of protection). Thou shalt then obtain the reward of righteousness and no grief and pain will be thine.
Merit
Thou
like this is
O
son of Pandu, obtain great prosperity in heaven. impossible to be acquired by persons that are not kings.
shalt,
A
person, therefore, who is a king, and no other, can succeed in earning such reward of virtue. Possessed of intelligence, thou hast obtained
Do
thou protect thy subjects righteously. Gratify Indra with offerings of Soma and thy friends and well-wishers with the objects a
kingdom.
of their wishes
!
1 The charcoal-maker uproots trees and plants, and burns them for producing his stock-in-trade. The flowerman, on the other hand, waters his trees and plants, and gathers only their produce,
SECTION LXXti "Bhishma said, 'That person, O king, who would protect the good and punish the wicked, should be appointed as his priest by the king. In this connection is cited the old story about the discourse between Pururavas the son of Aila and Matariswan. "Pururavas said, Whence has the Brahmana sprung and whence the three other orders ? For what reason also has the Brahmana become the foremost ? It behoveth thee to tell me all this ! 'Matariswan answered, The Brahmana, O best of kings, has sprung from the mouth of Brahman. The Kshattriya has sprung from his two arms, and the Vaisya from his two thighs. For waiting upon ruler a O of these three orders, men, fourth order, viz., the Sudra, sprung into life, being created from the feet (of Brahman). Originally created thus, the Brahmana takes birth on Earth as the lord of all creatures, his duty being the keep of the Vedas and the other scrip1 tures. Then, for ruling the Earth and wielding the rod of chastisement and protecting all creatures, the second order, viz. the Kshattriya was created. The Vaisya was created for supporting the two other orders and himself by cultivation and trade, and finally, it was ordained by Brahman that the Sudra should serve the three orders as a menial. *
t
"
'Pururavas said,
me
Tell
this Earth righteously belong
the Kshattriya "
The
!
truly,
Does
it
O
god of Winds to whom does belong to the Brahmana or to
?
god of
Wind said,
Everything that exists in the universe consequence of his birth and precedence.
belongs to the Brahmana in Persons conversant with morality say
this.
What
the
Brahmana
eats
own. The place he inhabits in his own. What he gives away is his own. He deserve the veneration of all the (other) orders. He is the first-born and the foremost. As a woman, in the absence of her husband, accepts his younger brother for him, even so the Earth, in is
his
consequence of the refusal of the Brahmana, has accepted his next-born, This is the first rule. In times, howviz., the Kshattriya, for her lord.
an exception to this. If thou seekest to discharge the duties of thy order and wishest to obtain the highest place in heaven, then give unto the Brahmana all the land thou mayst
ever, of distress, there
is
succeed in conquering, unto him that is possessed of learning and virtuous conduct, that is conversant with duties and observant of penances, that is satisfied with the duties of his order and not covetous
The well-born Brahmana, possessed of wisdom and humility guides the king in every matter by his own great intelligence. By means of sound counsels he causes the king to earn prosperity. The Brahmana
of wealth.
points out to
the king the duties the latter
1 Dharmakoaha literally
is
to observe.
means the depositary
As long
of all duties.*
T.
as
SANTI PARYA
167
a wise king, observant of the duties of his order,
and bereft of
pride,
desirous of listening to the instructions of the Brahmana, so long is he honoured and so long does he enjoy fame. The priest of the king,
is
When the king behaves himself thus, all his subjects, relying upon him, become virtuous in their behaviour, attentive to their duties, and freed from therefpre, has a share in the merit that the king acquires.
The king
obtains a fourth part of those righteous acts properly protected by him, perform in his kingdom. gods, men, Pitris, Gandharvvs, Uragas, and Rakshasas, all depend
every which
The
fear.
his subjects,
sacrifices for their support.
upon
there can be no sacri6ce. ings
made
in sacrifices.
the season of
In a country destitute of a
The gods and
Sacrifice,
summer, men
king, the Pitris subsist on the offer-
however, depends upon the king. In from the shade of trees,
desire comfort
and cool breezes.
In the season of winter they derive comand the sun. The heart of man may find pleasure in sound, touch, taste, vision, and scent. The man, however, who is inspired with fear, finds no pleasure in all these things. That cool water, fort
from
person gift so
fire,
who
warm
clothes,
dispells the
fears of
men
obtains great merit.
valuable in the three worlds as the
gift
of
life.
There
is
The king
no is
The king is Yama. The king is Dharma. The king assumes different forms. The king sustains and supports everything. Indra.
SECTION LXXIII "Bhishma said, The king, with an eye to both religious merit and profit whose considerations are often very intricate, should, without delay, appoint a priest possessed of learning and intimate acquaintance with the Vedas and the (other) scriptures. Those kings that have priests possessed of virtuous souls and conversant with policy, and that are themselves possessed of such attributes, enjoy prosperity in every direction. Both the priest and the king should have such qualities as are worthy of regard and should be observant of vows and penances. They would then succeed in supporting and agrandising 1 It is laid the subjects and the deities, the Pitris and the children. of hearts similar and should be each be should down that they possessed of such friendship between Brahmana other's friends. In consequence and Kshattriya, the subjects become happy. If they do not regard each other, destruction would overtake the people. The Brahmana and the Kshattriya are said to be the progenitors of all men. In this connection is cited the old story about the discourse between Aila's son and Kas-
O
Yudhishthira. yapa. Listen to it, " 'Aila's son said, When the
Brahmana
or the Kshattriya forsakes the Brahmana, 1
which
forsakes the Kshattriya
who amongst them
should be
Children is a pleonasm for subjects, suggested by the word Pirtit to T. antithetical
it is
MAHABHARATA
168
regarded superior and upon tain themselves ?
whom
do the other orders rely and main-
"Kasyapa said, Ruin overtakes the kingdom of the Kshattriya when the Brahmana and Kshattriya contend with each other. Robbers infest that kingdom in which confusion prevails, and all good men regard the ruler to be a Mlechha. Their oxen do not thrive, nor their children. Their pots (of milk) are not churned, and no sacrifices are performed there. The children do not study the Vedas in kingdoms
where Brahmanas abandon Kshattriyas. In their houses wealth does not increase. Their children do not become good and do not study the Those Kshattriyas that abandon scriptures and perform sacrifices. Brahmanas become impure in blood and assume the nature of robbers. Kshattriya are connected with each other naturally, and each protects the other. The Kshattriya is the cause of the Brahmana's growth and the Brahmana is the cause of the Kshattri-
The Brahmana and
ya's
growth.
When
the
each helps the other, both attain to great prosperity.
from days
of old, breaks, a confusion sets of crossing the ocean of life desirous over everything. person succeeds in his task even as a small boat floating on the bosom of the
their friendship, existing
If
No
sea.
takes
The four orders of men become confounded and destruction overIf the Brahmana who is like a tree is protected, it then all.
showers gold and honey. If, on the other hand, it is not protected, it then showers tears and sin. When Brahmanas fall away from the Vedas and (in the absence of a Kshattriya ruler) seek protection from the scriptures, then Indra does not pour rain seasonably and diverse kinds of calamities ceaselessly afflict the kingdom. When a sinful wretch having slain a woman or a Brahmana does not incur obloquy in assemblies of fellowmen and has not to stand in fear of the king, then danger threatens the Kshattriya ruler. In consequence of the sins per-
petrated by sinful men, the god Rudra appears in the kingdom. Indeed, the sinful by their sins bring upon them that god of vengeance. He
then destroys
all,
the honest and the wicked alike (without making any
distinction). 1
'Aila said,
Whence
does Rudra spring
?
What
Creatures are seen to be destroyed by creatures. Kasyapa Whence does the god Rudra spring ?
also
Tell
is
me
his
form!
all this,
O
!
1
'Kasyapa said, Rudra exists in the hearts of men. He destroys the bodies themselves in which he dwells as also the bodies of others. Rudra has been said to be like atmospheric visitations and his form is like that of the wind-gods. 1
on
On
The Wind does
not, by blowing, visibly destroy men occasions, nor does the deity of the clouds do so by pouring rain.
'Aila said,
all
the other hand,
and are
slain
it is
seen
among men
through lust and malice.
that
they lose their senses
SANTI PABVA
169
1
'Kasyapa said, Fire, blazing forth in one house, burneth a whole quarter or an entire village- Similarly, this deity stupefies the senses of some one and then that stupefaction touches all, the honest and the wicked alike, without any distinction. If chastisement touches all, wz., the honest and the 'Aila said, in wicked alike, consequence of the sins perpetrated by the sinful, why should men, in that case, do acts that are good ? Indeed, why should 1
they obtain from wicked acts
?
1
'Kasyapa said, By avoiding all connection with the sinful, one becomes pure and stainless. In consequence, however, of their being mixed with the sinful, the sinless are overtaken by chastisement. Wood that is wet, if mixed with wood that is dry, is consumed by fire in consequence of such co-existence. This sinless, therefore, should never mingle with the 11
sinful.
The Earth holds
'Aila said,
the honest and the wicked.
sun warms the honest and the wicked.
Water
them.
cleanses
them equally
1
'Kasyapa It is not prince
said,
!
The wind blows
The
equally for
!
Such, indeed,
is
the course of this world,
so, however, hereafter.
O
In the other world, there
great differences of condition between the person that acts righteously and him that acts sinfully. The regions that meritorious men is
acquire are full of honey fire
upon which
and possessed
clarified butter
of the splendour of gold or of a
has been poured.
Those regions also
The meritorious peison enjoys Death, decrepitude, and sorrow, are not there. The region for the sinful is hell. Darkness and ceaseless pain are there, and it is full of sorrow. Sinking in infamy, the man of sinful deeds indulges in regret there for many years. In consequence of a disunion are likened to the navel of ambrosia.
great felicity
there.
between Brahmanas and Kshattriyas, unbearable griefs afflict the people. Knowing this, a king should appoint a (Brahmana) priest possessed of experience and wide knowledge. A king should first install the priest in his office, and then cause his own coronation. This has been laid
Brahmana
down
in the
ordinance.
The ordinances declare
that the
Men
acquainted with the In was created first. Brahmana the that Vedas say consequence of the in that are this world are vested good precedence of his birth, all things in him. The rightful owner of all the best things that have flowed from is
the foremost of
all
creatures.
Brahmana is also, for such precedence, worthy of the and the worship of all creatures. A king, however, powerful, respect should, according to the dictates of the scriptures, bestow upon the Brahmana whatever is best and distinguished above others- The Brahmana contributes to the aggrandisement of the Kshatriya, and the the Creator, the
Kshatriya to the aggrandisement of the Brahmana. Brahmanas should, therefore, be especially and always worshipped by kings. '
'
SECTION LXXIV "Bhishma
'It
said,
is
said that the
preservation and growth of
The preservation and growth of the king rests upon the king's priest. That kingdom enjoys true felicity where the invisible fears of the subjects are dispelled by the Brahmana
the kingdom rest upon the king.
and
all visible
fears are dispelled by the king with the might of his arms.
In this connection
is
cited the old narrative of the discourse between
Muchukunda and Vaisravana.
King Muchukunda, having subjuto the lord of Alaka for testing his whole the Earth, repaired gated created (by ascetic power) a large force of strength. King Vaisravana
king
Rakshasas.
These grinded the forces led by Muchukunda.
the slaughter of his army, king
Muchukunda,
O
Beholding
chastiser of foes, began
rebuke his own learned priest (Vasishtha). Thereupon that foremost of righteous persons, viz., Vasishtha, underwent very severe to
penances and, causing those Rakshasas to be slain, ascertained the true course upon which Muchukunda was bent. When king Vaisravana's troops were being slaughtered, he showed himself unto Muchukunda
and said these words. "The Lord of treasures than thou All of
might.
me
art,
said,
Many
kings of old,
more powerful
aided by their priests, had never approached
them were
skilled in
Regarding
me
weapons and
all of
me
thus.
them were possessed
of
weal and woe, they approached In truth, if thou hast might of arms, it Why dost thou act so proudly, aided by
as the grantor of
for offering worship.
behoves thee to display it. Brahmana might ? Enraged at these words, Muchukunda, without pride and fear, said unto the Lord of treasures these words fraught with reason and justice. The Self-born Brahman created the Brahmana and the Kshattriya. They have a common origin. If they apply their forces separately, they would never be able to uphold the world. The power of penances and mantras was bestowed upon Brahmanas the might of arm and of weapons was bestowed upon Kshattriyas. Aggrandised by both kinds of might, kings should protect their subjects. I am acting in that way. Why dost thou, O lord of Alaka, rebuke me then ? Thus addressed, Vaisravana said unto Muchukunda and his I never, without being ordered by the (Self-create) bestow priest, sovereignty upon any one. Nor do I ever, without being ordered, take it away from any one. Know this, O king Do thou rule then the whole Earth without bounds Thus addressed, king Muchukunda I do O not, saying, king, desire to enjoy sovereignty obtained replied, I thee from desire to as gift enjoy sovereignty obtained by the might of my own arms "Bhishma continued, At these words of Muchukunda, Vaisraj
!
!
!
!'
4
vana, seeing the king fearless in the observance of Kshattriya duties, became filled with surprise, King Muchukunda, devoted to Kshattriya
8ANTI PABVA
171
continued to rule the entire Earth obtained by the might of his That virtuous king who rules his kingdom, aided by and yielding precedence to the Brahmana, succeeds in subjugating the whole duties,
own
arms.
Earth and achieving great fame. The Brahmana should every day perform his religious rites and the Kshattriya should always be armed with weapons. Between them they are the rightful owners of every thing in the universe."
SECTION LXXV "Yudhishthira
said,-
Tell me,
O
grandsire, that conduct by which
a king succeeds in aggrandising his subjects
and earning regions of
feli-
city in the other world.'
"Bhishma said, 'The king should be liberal and should perform O Bharata He should be observant of vows and penances, and should be devoted to the duty of protecting his subjects. Righteously protecting all his subjects, he should honour all righteous persons by standing up when they come and by making gifts unto them. If the king regards it, righteousness becomes regarded everywhere. Whatever sacrifices,
!
and things are liked by the king are liked by his subjects. Unto the king should always be like Death, with the rod of chastisefoes his
acts
ment uplifted in his hands. He should exterminate robbers everywhere The king, O in his kingdom and never pardon any one from caprice. Bharata, earns a fourth part of the merit that his subjects earn under his protection. By only protecting his subjects the king acquires a fourth part of the merit that his subjects acquire by study, by gifts, by pouring libations, and by worshipping the gods. The king acquires a fourth part of also the sin that his subjects commit in consequence of any distress in the
kingdom
arising
Some
charging the duty of protection. and some say the full measure, of
from the king's neglect
in dis-
say that the king earns a moiety,
whatever sin is caused by his becoming cruel and untruthful in speech. Listen now to the means by which the king may be cleansed of such sins. If the king fails to restore to a subject the wealth that has been stolen away by thieves, he should then compensate the injured from his own treasury, or, in case of with wealth obtained from his dependents. All the orders should protect the wealth of a Brahmana even as they should the Brahmana's boy or life. The person that offends against Brahmanas should be exiled from the kingdom. Everything is protected by protecting the Brahmana's wealth. Through the grace of the Brahmana, which may thus be secured, the king becomes crowned with scccess*
inability,
Men
seek the protection of a competent king like creatures seeking cruel relief from the clouds or birds seeking refuge in a large tree.
A
and covetous king, with lustful soul and ever seeking the gratification of his desires never succeeds in protecting his subjects. 1
MAHABHAKATA
172
"Yudhishthira said,
'I
do not, fora moment, desire the happiness its own seeks. I desire may acquire from it. It
that sovereignty bestows or sovereignty itself for
sake of the merit one it, however, for the seems to me that no merit is attached to it.
No
need for sovereignty I shall, therefore, retire then by which no merit can be acquired into the woods from desire of earning merit. Laying aside the rod of chastisement, and subduing my senses, I shall go to the woods which are sacred and seek to acquire the merit of righteousness by becoming !
an ascetic subsisting upon fruits and
roots.
"Bhishma said, 'I know, O Yudhishthira, what the nature of thy heart is, and how inoffensive is thy disposition. Thou wilt not, however, by inoffensiveness alone, succeed in ruling thy kingdom. Thy heart is inclined to mildness, thou art compassionate, and thou art exceedingly righteous. Thou art without energy, and thou art virtuous and full of mercy. People, therefore, do not regard thee much. Follow the conduct of thy sire and grandsire. Kings should never adopt that conduct which thou desirest to adopt. Never be touched by such anxiety (after doing thy duty), and never adopt such inoffensiveness
By becoming so. thou wouldst not succeed in earning that merit of righteousness which arises from protecting subjects. The behaviour thou wishest to adopt, impelled by thy own intelligence and wisdom, is not consistent with those blessings which thy sire Pandu or
of conduct.
thy mother Kunti used to solicit for thee. Thy sire always solicited for thee courage, might, and truth. Kunti always solicited for thee htgh-mindedness and liberality. The offerings with Swaha and Swadha Sraddhas and sacrifices are always asked from children by the Pi'tris Whether gifts and study and sacrifices and the prodeities. of subjects be meritorious or sinful, thou hast been born to tection in
and the practise
and perform them.
tarnished of
men
that
even
O
The fame, fail
son of Kunti,
in bearing
is
never
the burdens which are
placed on them and unto which they are yoked in life. Even a horse, properly trained, succeeds in bearing, without falling down, a burden
if
(What need
human
then be said of thee that art a
being
?)
One
incurs
no censure if only his acts and words be proper, for success is said to depend upon acts (and words). No person, be he a man virtuously following the domestic mode of life, or be he a king, or be he a Brahmacharin, has ever succeeded in conducting himself without tripping. It is better to do an act which small merit than to totally abstain from
is
good and
in
which there
all acts, for total
is
abstention
When
a high-born and righteous person the king then succeeds in obtaining succeeds in obtaining affluence, A all his affairsvirtuous in king, having obtained a kingprosperity
from acts
is
very
sinful.
dom, should seek to subdue some by gifts, some by force, and some by sweet words. There is no one more virtuous than he upon whom high-
BANTI PABVA
17$
born and learned persons rely from fear of losing their means of sustenance and depending upon whom they live in contentment.' "Yudhishthira said, 'What acts, O sire, are conductive to
What is the nature of the great felicity that is derived from What also is the high prosperity that may be obtained thence ? me all this, if thou knowest "Bhishma said, 'That man from whom a person afflicted with
heaven them ? Tell
?
!'
fear obtains relief
amogst
us.
even
This that
the most worthy of heaven is very true. Be thou cheerfully the foremost one of Kuru's race, acquire heaven, for a
I tell
moment, he
is
thee
king of the Kurus, O protect the good and slay the wicked
Let thy friends, together with honest men, derive their support from thee, like all creatures from the deity of the clouds and like birds from a large tree with delicious !
all
fruits.
Men
seek the protection of that person
who
is
dignified,
geous, capable of smiting, compassionate, with senses
affectionate towards
all,
and equitable, and
coura-
under control,
'
just.'
SECTION LXXVI 'O grandsire, amongst Brahmanas some are said, duties the engaged proper to their order, while others are engaged in other duties. Tell me the difference between these two classes !'
"Yudhishthira in
"Bhishma
said,
'Those Brahmanas,
O king,
that are possessed of
learning and beneficent features, and that look
upon all creatures witli Brahma. They that are conversant
an equal eye, are said to be equal to with the Ricfis, the Yajws, and the Samans, and
who
are devoted to the
O
king, equal to the very gods. Those, practices of their order, are, however, amongst them that are not well-born and not devoted to the
duties of their order, and are, besides,
wedded
to
evil practices, are
A
virtuous king should realise tribute from and impress like Sudras. without pay into the public service those Brahmanas that are not possessed ofVediclore and that have not their own fires to worship. They that are employed in courts of justice for summoning people, they that perform worship for others for a fee, they that perform the sacri-
Vaisyas and Sudras, they that officiate in sacrifices on behalf of and they that make voyages on the ocean, these five. 1 They amongst them are regarded as Chundalas among Brahmanas. fices of
a whole village,
that
become
O
Ritwijas, Purofiitas, counsellers,
envoys, and messengers,
2
They amongst them that ride king, equal to Kshattriyas. horses or elephants or cars or become foot-soldiers, become, king, he is not If full, realise trithe may to treasury king's Vaisyasequal become,
O
1 Mahapathika is believed to mean a person making a voyage by the sea or the ocean. The literal meaning seems to be 'a person making a long T. or distant voyage.' Q A Ritivij is a priest employed on a special occasion. A Piirohita is one who always acts as a priest. T.
MAHABHABATA
Hi
bute from these. In realising tribute, the king, however, should exclude those Brahmanas that are (for their conduct) equal to the gods or Brahma. The Vedas say that the king is the lord of the wealth belong-
He can take the wealth of all the orders except Brahmanas. those Brahmanas also that have fallen away from their legitimate duties. The king should never be indifferent towards those Brahmanas ing to
are not observant of their duties.
that
For the sake of making his
people virtuous, he should punish and separate them from their supe-
That king,
riors.
O
monarch,
in
whose territories a Brahmana becomes
regarded by the learned to be the author of that misdeed. with the Vedas declare that if a Brahmana versed in conversant Persons the Vedas and observant of vows becomes, through want of sustenance, a thief,
is
the duty of the king to provide for his support. If, after been made for his support, he dees not abstain from thefts has provision scorcher of foes, be banished from the kingdom with he should then,
a thief,
it is
O '
all his
kinsmen.'
SECTION LXXVII "Yudhishthira is
said,
'Of whose wealth,
the king regarded to be the lord
king adopt
?
Discourse to
me on
?
this,
O bull of
And what
O
conduct
grandsire
Bharata's race, also should the
!'
'The Vedas declare that the king is the lord of that the wealth belongs to all persons except Brahmanas, as also of those Brahmanas that are not observant of their proper duties. The king
"Bhishma
said,
should not spare those Brahmanas that are not observant of their duties The righteous say that this is the ancient custom of kings. That king,
O
monarch, in whose dominion a Brahmana becomes a thief, is regarded to be the author of that misdeed. It is the king that becomes sinful
In consequence of such a circumstance, kings regard worthy of reproach. All righteous kings, therefore, provide Brahmanas with the means of support. In this connection is cited the old narrative of the speech made by the king of the Kaikeyas unto a Rakshasa while the latter was about to abduct him away. Of rigid vows and possessed of Vedic lore, the king of the Kaikeyas, O
on that account.
themselves to be
monarch, while living in the woods, was forcibly seized on a certain occasion by a Rakshasa. "The king said, There is no thief in my territories, nor any person of wicked behaviour, nor any one that drinks alcohol. There is no
my dominions who has not his sacred fire or who does not perform sacrifices. How then hast thou been able to possess my heart ? There is no Brahmana in my dominions who is not possessed of learning or who is not observant of vows or who has not drunk Soma. There is one
in
no one who has not his sacred fire or who does not perform sacrifices. How then hast thou been able to possess my soul ? In my dominions
SANTI PABVA
176
no sacrifice has been performed without completing it by Dakshina. No in my dominions studies the Vedas who is not observant of vows.
one
How
then hast thou been able to possess
my
soul
?
The Brahmanas
in
my kingdom teach, and receive gifts. All of them are observant of those six acts. The Brahmanas in my kingdom are all devoted to the performance of the duties of their order. Worshipped and provided for, they are mild, and truthful in speech. How then hast thou been able to possess my soul ? The Kshattriyas in my kingdom are all devoted to the duties of their order. They never beg but give, and are conversant with truth and virtue. They never teach but study, and perform sacrifices but never study, sacrifice, officiate at others' sacrifices, give,
from
fly
They protect the Brahmanas and then hast thou been able to possess my soul ?
the sacrifices of others.
officiate at
never
The Vaisyas
How
battle.
my dominion
in
are
all
observant of the duties of their
order. With simplicity and without deceit they derive their sustenance from agriculture, cattle-keeping, and trade. They are all heedful observant of religious rites and excellent vows, and truthful in speech,
what
and self-restrained, and pure, and How then hast thou been kinsmen. and able to possess my heart ? The Sudras in my kingdom, observant of the duties of their order, humbly and duly serve and wait upon the other three orders without entertaining any malice towards them. How
They give
to guests
is
their due,
attached to their relatives
my heart and women
then hast thou been able ro possess
and the
old,
the weak, the
ill,
support the helpless (without guardians), by
?
I
How then hast thou been an never exterminater of the special able my and of countries existing duly from days of oldcustoms of families How then hast thou been able to possess my heart ? The ascetics in my kingdom are protected and worshipped. They are always honoured
supplying them with
all
heart.
to possess
their necessaries. I
am
and entertained with food. How then hast thou been able to possess my heart ? I never eat without feeding others from my dishes. I never go to other people's wives. I never sport or recreate alone- How then hast thou been able to possess my heart ? No one in my kingdom who is not a Brahmacharin begs his food, and no one who leads the
No one who is not pours libations (of clarified butter) upon the sacrificial firethen hast thou been able to possess my soul ? I never disregard
Bhikshu mode
of life desires to be a Bra/imacharm.
a Ritwij
How
the learned
or the old or those that are engaged in penances.
When
population sleeps, I keep myself awake (for watching and protecting). How then hast thou been able to possess my heart ? My
the whole
priest possesses
versant with
self. He is given to penances, and is conPosssessed of great intelligence, he has the
knowledge of
all
duties.
power over my kingdom. By gifts I desire to acquire knowledge, and by truth and the protection of Brahmanas,! desire to attain regions fullest
of blessedness in
heaven.
By
service
I
attach myself to
my
preceptors.
MAHABHARATA
176
In my kingdom there are no widows, no Have no fear of Riikshasas wicked Brahmanas, no Brahmana that has fallen away from his duties, no deceitful person, no thief, no Brahmana that officiates in the sacrifices of people for whom he should never officiate, and no perpetrator
I
\
There is no space in my I have no fear of Rakshasas. even two ringers' breadth, that does not bear the scar of a
of sinful deeds.
body, of
always fight for the sake of righteousness. How hast thou beeu able to possess my heart ? The people of my kingdom always invoke blessings upon me in order that I may always be able to protect
weapon-wound.
I
kine and Brahmanas and perform sacrifices. able to possess
me
How
then hast thou been
?
Since thou art observant of the duties under all circumstances, therefore, O king of the Kaikeyas, go back to thy Blessed be thou, I leave thee They, king of the Kaikeyas, abode
"The Rakshasa
said,
O
I
!
protect kine and Brahmanas and
have nothing to fear from Rakshasas, and much less from sinful persons. Those kings that give the lead to Brahmanas and whose might depends upon that of ths Brahmanas, and whose subjects discharge the duties of hospitality, always succeeds in acquiring heaven !' "Bhishma continued, 'Thou shouldst, therefore, protect the
who
all their subjects,
Brahmanas. Protected by thee, they will protect thee in return. Their blessings, O king, would surely descend upon kings of righteous behavior For the sake of righteousness, those Brahmanas that are not observant of the duties of their order should be chastised and separated (into a distinct class)
from
their superiors.
A king
who
conducts himself in this
way towards the people of his city and the provinces, obtains prosperity here and residence in heaven with Indra-' '
SECTION LXXVIII "
Yudhishthira
said,
'It
has been said that in seasons of distress a
Brahmana may support himself by the practice Kshattriya duties. Can he, however, at any time, support himself by the practice of the duties laid
down
for the Vaisyas 4
When
?'
Brahmana
loses his means of support betake himself to the practices may certainly of a Vaisya and derive his support by agriculture and keeping cattle, if, of course, he is incompetent for Kshattriya duties.'
"Bhishma
said,
a
and falls into distress, he
'If a Brahmana, O bull of Bharata's race, said, duties to the of a Vaisya, what articles may he sell himself betakes
"Yudhishthira
without losing his prospect of heaven ?' Bhishma said, 'Wines, salt, sesamum seeds, animals having manes, bulls, honey, meat, and cooked food, O Yudhishthira, under * 4
all
circumstances, a
these,
Brahmana should avoid.
would sink into
hell.
A
Brahmana, by
A
Brahmana, by
selling
selling a goat, incurs the
SANTI PABVA
177
by selling a sheep, the sin of selling the by selling a horse, the sin of selling the god of the sun by selling cooked foodi the sin of selling land and by selling a cow, the sin of selling Sacrifice and the Soma juice. These, therefore, should not be sold (by a Brahmana). They that are good do not applaud the purchase of uncooked food by giving cooked food in exchange- Uncooked food, however, may be given for procuring cooked food, O 1 will eat this cooked food of thine. Thou mayst cook Bharata the god of fire
sin of selling
water
god of
;
;
;
;
We
I
raw things (that we give in exchange). In a compact of this kind there is no sin. Listen, O Yudhishthira, I shall speak to thee of the eternal practice, existing from days of old, of persons conducting I give thee this. Give me themselves according to approved usages in return such other this thing Exchange by agreement is righteous. To take things by force, however, is sinful. Even such is the course of the usage followed by the Rishis and others. Without doubt, this is these
!
!
righteous.'
"Yudhishthira said, 'When, O sire, all the orders, giving up their respective duties, take up arms against the king, then, of course, the power of the king decreases By what means should the king then
become the protector and refuge
O
speaking to
me
of the people in detail
?
Resolve
this
doubt of
king, by ^ "Bhishma said, 'By gifts, _by penances, by^aajcrifice^Jij^eicefulness, and by self-restraint, all the orders headed by the Brahmanas should, on such occasions, seek their own good. Those amongst them that are endued with Vedic strength, should rise up on every side and
mine,
!'
.
j
the gods strengthening Indra contribute (by Vedic rites) to enhance the strength of the king. Brahmanas are said to be the refuge wise king seeks the of the king while his power suffers decay. like
A
enhancement
When peace,
When
power by means of the power of the Brahmanas. crowned with victory, seeks the re-establishment of
of his
the king, all
the orders then betake themselves to their respective duties.
robbers, breaking through the orders
around, O Yudhishthira all
may take up
all restraints, spread devastation arms. By so doing they incur no sin,
!'
"
Yudhishthira said, -'If all the Kshattriyas become hostile towards the Brahmanas, who then will protect the Brahmanas and their Vedas? What then should be the duty of the Brahmanas and who will be their refuge
?'
said, 'By penances, by Brahmacharyya, by weapons, and applied with or without the aid of deceit, the might, by (physical) If the Kshattriya misconduct himself, be should subjugated. Kshattriyas Vedas themselves will subjugate the Brahmanas, towards especially
"Bhishma
The
them. 1
Ama
&c.-T.
Kshattriyas have sprung from the Brahmanas. is
raw
food, such as paddy or
uncooked
rice,
Fire has
or fruits,
<
MAHABHABATA
178
sprung from water the Kshafctriya from the Brahmana and iron from stone. The energy of fire, the Kshattriya, and iron, are irresistible. But when these come into contact with the sources of their origin, their force becomes neutralised. When iron strikes stone, or fire battles with ;
;
water, or the Kshattriya becomes hostile to the Brahmana, then the strength of each of those three becomes destroyed- Thus, O Yudhishthira, the energy and might, howsoever great and irresistible, of Kshattriyas
become quelled
as
soon as they are directed against the Brahma-
Brahmanas becomes mild, when Kshattriya energy becomes weak, when all men misbehave themselves towards
nas.
When
the energy of the
all
fear of
own
selves,
the Brahmanas, they that engage in battle then, casting off death, for protecting
the Brahmanas, morality, and their
those persons, moved by righteous indignation and possessed of great strength of mind, succeed in winning high regions of bliss hereafter. All persons should take up arms for the sake of Brahmanas. Those brave persons that fight for Brahmanas attain to those felicitous region in
heaven that are reserved for persons that have always studied the Vedas with attention, that have performed the austerest of penances, and that have, after fasting, cast off their bodies into blazing fires. The Brahmana, by taking up arms for the three orders, does not incur sin. People say that there is no higher duty than casting off life under such circumstances. I bow to them and blessed be they that thus lay down their lives in seeking to chastise the enemies of Brahmanas. Let us attain to that region
which
is
intended for them.
said that those heroes repair to the region of
come cleansed
of all their sins
Manu
himself has
Brahman. As persons
by undergoing the
final
be-
bath on a horse-
even so they that die at the edge of weapons while fighting wicked people, become cleansed of their sins. Righteousness becomes unrighteousness, and unrighteousness becomes righteousness, according to place and time. Such is the power of place and time (in determining sacrifice
human acts). The friends of humanity, dy doing even have attained to high heaven. Righteous Kshattriyas, 1 The by doing even sinful acts, have attained to blessed ends. Brahmana, by taking up arms on these three occasions, does not incur
the character of acts of cruelty,
for protecting himself, for compelling the other orders to to their duties, and for chastising robbers !' themselves betake If when robbers raise their heads and an "Yudhishthira said, inter-mixture of the orders begins to take place in consequence of con-
sin, viz.,
4
fusion,
and Kshattriyas become incompetent, some powerful person
1 The allusion is to such men as Utanka and Parasara, who although they performed such cruel acts as the snake-sacrifice and the Eakshasa So Kshattriya kings, by sacrifice, were none-the-less entitled to heaven. invading the kingdoms of their foes and slaying thousands of men and animals, are nevertheless regarded to be righteous and ultimately go to heaven, T,
SANTl PAKVA
179
other than a Kshattriya seeks to subdue those robbers for the sake of best of kings, if that powerful person protecting the people, indeed,
O
1
happens to be a Brahmana or a Vaisya or a Sudra, and if he succeeds in protecting the people by righteously wielding the rod of chastisement is
he justified in doing what he does or
from accomplishing that duty
?
It
is he restrained by the ordinances seems that other, when the Kshattri-
yas prove so wretched, should take up weapons.' "Bhishma said, 'Be he a Sudra or be he the
member of any other on a raftless current, or a means of crossorder, he that becomes ing where means there are none, certainly deserves respect in every a raft
way- That person, O king, relying upon whom helpless men, oppressed and made miserable by robbers, live happily, deserves to be lovingly worshipped by all as if he were a near kinsman. The person, O thou of
Kuru's race, that dispels the fears of others, always deserves respect. What use is there of bulls that would not bear burthens, or of kine that
would not yield milk, or
a wife
of
that
barren
is
?
Similarly,
what
not competent to grant protection ? As need is an elephant made of wood, or a deer made of leather, as a person without wealth, or one that is a eunuch, or a field that is sterile, even so is there for a king that
a
Brahmana
protection.
is
void of Vedic lore and a king incapable of granting Both of them are like a cloud that does not pour rain.
that
is
That person who always protects the good and restrains the wicked deserves to become a king and to govern the world.' '
SECTION LXXIX "Yudhishthira
said,
what the behaviour
What
'What,
of persons
O
sort of persons should they be,
most of speakers
"Bhishma
grandsire, should be the acts and
employed
O
priests in our sacrifices
as
king
?
me
Tell
all this,
O
?
fore-
!'
said,
'It is
laid
down from
those
Brahmanas that are
conversant with the Chhandas in the Srutis, and that all the inculcated rites and the Samans, including all such to religious acts as lead to the perform they should be able
elligible as
priests that they should be
They should be devotedly loyal and utter in addressing kings. They should also be friendly speeches agreeable and cast one eyes on all. They should be devoid another, equal towards in speech. They should never be usurers, and of cruelty, and truthful prosperity of the king.
One
should always be simple and sincere.
that
is
peaceful in temper, and contented
destitute of vanity, modest, charitable, self-restrained,
possessed of intelligence, truthful, observant of vows, and harmles to all creatures, without lust and malice, and endued with the three excellent qualities, devoid of 1 Kshatrarthe,
one
who
is
i.e.,
envy and possessed
for protecting
not a Kshattriya.
of knowledge, deserves
the subjects.
AbhibJiavet
means
Anya means some
'subdues.'
T.
MAHABHABATA
180
Brahman himself. Persons with such qualities, O sire, are the best of priests and deserve every respect.' "Yudhishthira said, 'There are Vedic texts about the gift of Dakshina in sacrifices. There is no ordinance, however, which lays the seat of
This ordinance (about the gift of Z)aJcshma)has not proceeded from motives connected with the distribution of wealth. The command of the ordinance, in consequence of the
down
that so
much
should be given.
provision in cases of incapacity, is terrible. That command is blind to 1 The audition occurs in the Vedas the competence to the sacrificer. that a person should, with devotion, perform a sacrifice. can devotion do when the sacrificer is stained by false-hood
But what 2 ?'
"Bhishma said, "No man acquires blessedness or merit by disregarding the Vedas or by deceit or falsehood. Never think that it is otherwise. Dakshina constitutes one of the limbs of sacrifice and con duces to the nourishment of the Vedas. A sacrifice without Dakshina The efficacy, however, of a single can never lead to salvation. equal to that of any Dakshina however rich. Therefore, everyone belonging to the three orders should perform
Purnapatra
O
sire,
3
is
settled that Soma is as the king himself to to sell it for the sake of performing Yet desire the Brahmanas. they sacrifices, though they never wish to sell it for gaining a livelihood. Rishis of righteous behaviour have declared, agreeably to the dictates
sacrifices.
The Vedas have
of morality, that a sacrifice performed with the proceeds of the sale of
Soma serves to extend sacrifices. 4 These three, viz-, a person, a sacrifice and Soma, must be of good character. A person that is of bad character is neither for this nor for the other world. This audition has been heard by us that the sacrifice which high-souled Brahmanas perform by wealth earned by excessive physical labour, is not productive of great merit. There is a declaration in the Vedas that penances are higher than sacrifices. I shall now speak to thee of penances. O learned Abstention from injury, truthfulness of speech, prince, listen to me !
benevolence, compassion,
these are regarded as penances by the wise
1 Idam sastram Pratidhanam na is thus explained by Nilakantha. In cases of incapacity, again, to give the prescribed Dakshina, the sacrificer is directed to give away all he has. This direction or command is certainly terrible, for who can make up his mind to part with all his wealth for completing a sacrifice ? T.
2 The falsehood consists in finding substitutes for the Dakshina actually laid down. They are morsels of cooked food for a living cow, a T. grain of barley for a piece of cloth ; a copper coin for gold ; &c. 3 The fact is that although the sacrificer may not be able to give the
Dakthina actually laid down in the Vedas, yet by giving its substitute he does not lose any merit, for a single Purnapatra (256 handfuls of rice) is as efficacious if given away with devotion, as the richest Dakshina. T. such a sacrifice, instead of producing no merit, becomes the extending the cause of sacrifices. In other words, such a sacrifraught with merit. T,
4
means fice is
I.e.,
of
SANTI PARVA
181
and not the emaciation of the bod}'. Disregard of the Vedas, disobedience to the dictates of the scriptures, and violation of all wholesome son of Pritha, restraints, are productive of self-destruction. Listen,
O
to what has been laid
down by
those that pour ten libations upon the For them that perform the sacrifice of
at ten times of the day. penance, the Yoga they endeavour to effect with Brahma is their ladle; the heart is their clarified butter and high knowledge constitutes their 1 All kinds of crookedness mean death, and all kinds of sincePavttra.
fire
;
rity
are called Brahma. This constitutes the subject of knowledge. '
The
'
rhapsodies of system-builders cannot affect this
SECTION LXXX "Yudhishthira said,
'The most
trifling act,
O grandsire,
cannot
be accomplished by any man if unaided. What then need be said of the king (who has to govern a kingdom) ? What should be the behaviour and what the acts of the king's minister ? Upon whom should the king repose confidence and upon whom he should not.'
"Bhishma
said,
'Kings,
O
monarch, have four kinds
of friends.
They are he that has the same object, he that is devoted, he that is related by birth, and he that has been won over (by gifts and kindness).
A
person of righteous soul, who would serve one and not both sides, is fifth in the enumeration of the king's friends. Such a person adopts
the
that side on which righteousness is, and accordingly acts righteously. With respect to such a person, the king should never disclose such pur-
poses of his as would not enlist his sympathy. Kings desirous of success are obliged to adopt both kinds of paths, righteous and unrighteous.
Of
the four kinds of friends, the second
and the third are superior,
while the first and the fourth should ever be regarded with suspicion. In view, however, of those acts which the king should do in person, he should always regard with suspicion all the four. The king should never king that is act heedlessly in the matter of watching his friends.
A
A
wicked man assumes the heedless is always overpowered by garb of honesty, and he that is honest becomes otherwise. A foe may become a friend and a friend may become a foe. A man cannot always be of the same mind. Who is there that would trust him completely ? others.
All the chief acts, therefore, of a king he should accomplish in his own complete reliance (on his ministers) is destructive of presence.
A
morality and profit. A want of trust again in respect of all is worse than death. Trustfulness is premature death. One incurs danger by truthfulness. If one trusts another completely, he is said to live by
both
the sufferance of the trusted person. For this reason every one should sire, be trusted as also mistrusted. This eternal rule of policy,
O
1
A
Pavitra
is
made by
butter upon the sacrificial
a couple of T.
fire.
Kusa blades
for sprinkliDg clarified
MAHABHABATA
182
One should always
should be kept in view.
mistrust that person who The wise declare such a
one's desire, obtain one's wealth.
would, upon person to be one's enemy.
A
person whose joy knows no bounds upon beholding the aggrandisement of the king and who feels miserable upon seeing the king's decay, furnishes the indications of one of the best
He whose
would be brought about by thy fall, should be trusted by thee completely even as thou shouldst trust thy Thou shouldst, to the best of thy power, aggrandise him as thou sire. winnest aggrandisement for thyself. One who, in even thy religious rites, seeks to rescue thee from harm, would seek to rescue thee from harm's way in every other business. Such a one should be regarded as thy best friend. They, on the other hand, that wish one harm are one's That friend is said to be like thy own self who is inspired with foes. fear when calamity overtakes thee and with joy when prosperity shines friends of the king.
fall
A
person possessed of beauty, fair complexion, excellent voice, liberality, benevolence, and good birth, cannot be such a friend. That person who is possessed of intelligence and memory, who is clever
on thee.
who is naturally averse from cruelty, and who. whether regarded or disregardwho never ed is never dissatisfied, be he thy priest or preceptor or honoured friend should always receive thy worship if he accepts the office of thy counSuch a person may be informed of thy seller and resides in thy abode. the and true state of all thy affairs religious or most secret counsels in the
transaction of business, indulges in wrath,
pertaining to matters of profit. Thou mayst confide in him as in thy own sire. One person should be appointed to one task, and not two or three. These may not tolerate each other. It is always seen that several persons,
person
who
if
set
to one task, disagree with one another.
achieves celebrity,
who observes
all restraints,
That
who never
and competent, who never does any who never abandons from lust or fear or righteousness evil act, is in clever the transaction of business, and covetousness or wrath, who who is possessed of wise and weighty speech, should be thy foremost of ministers. Persons possessed of good birth and good behaviour, who are liberal and who never indulge in brag, who are brave and respectfeels jealous of others that are able
able,
and learned and
for supervising all
full of resources,
thy
affairs.
should be appointed as ministers
Honoured by thee and
gratified with
wealth, they would act for thy good and be of great help to thee. Appointed to offices connected with profit and other important matters they always bring about great prosperity. Moved by a feeling of healthy rivalry, they discharge all duties connected with profit, holding consultations with one another when necessary. Thou shouldst fear thy
kinsmen as thou shouldst death itself. A kinsman can never bear a kinsman's prosperity even as a feudatory chief cannot bear to see the prosperity of his overlord. None but a kinsman can feel joy at the destruction of a kinsman adorned with sincerity, mildness, liberality,
SANTI PABVA
183
modesty, and truthfulness of speech, They, again, that have no kinsmen, cannot be happy. No men can be more contemptible than they A person that has no kinsmen is easily that arc destitute of kinsmen.
overridden by foes. Kinsmen constitute the refuge of one that is afflicted by other men, for kinsmen can never bear to see a kinsman afflicted
inflicted
When a
kinsman is persecuted by even his the persecuted regards the injury to be In kinsmen, therefore, there are both merits
by other people.
friends, every
kinsman himself.
upon
of
A
person destitute of kinsmen never shows favours to any one nor humbles himself to any one. In kinsmen, therefore, both merit and demerit may be marked- One should, for this reason, always
and
faults.
kinsmen in words and acts, and do them agreethem at any time. Mistrusting them at towards them as if he trusted them completely behave should one heart, Reflecting upon their nature, it seems that they have neither faults honour and worship
his
able offices without injuring
A person who needfully conducts himself in this way finds very foes disarmed of hostility and converted into friends. One who always conducts himself in this way amid kinsmen and relatives nor merits.
his
and bears himself thus towards friends and foes, succeeds
in
winning
'
everlasting fame-'
SECTION LXXXI 'If one does not succeed in winning over one's said, relatives (by this course), they that are intended for be-
"Yudhishthira
kinsmen and
coming friends become
How should
one, then, conduct one's self and foes may be won ?' "Bhishma said, 'In this connection is cited the old history of a discourse between Vasudeva and the celestial sage Narada. On a certain occasion Vasudeva said, Neither an illiterate and foolish foes.
so that the hearts of both friends
friend, nor a learned friend of fickle soul, deserves,
O
Narada, to know
Relying on thy friendship for me, I shall say O O thou that canst go to heaven at thy sage something to thee, pleasure, one should speak to another if one be convinced of the intelli-
one's
secret counsels-
!
I never behave with slavish gence of that other obsequiousness towards my kinsmen by flattering speeches about their prosperity. I give them half of what I have, and forgive their evil speeches. Asa !
fire-stick is
grinded by a person desirous of obtaining
fire,
even
so
my
grinded by my kinsmen with their cruel speeches- Indeed, O celestial Rishi, those cruel speeches burn my heart every day. Might heart
is
Sankarshana mildness in Gada and as regards Pradyumna, he surpasses even myself in beauty of person. (Although I have all these on my side) yet I am helpless, O Narada Many others among the Andhakas and the Vrishnis are possessed of great prosperity and might, and daring courage and constant preseverance. He on whose resides in
;
;
1
MAHABHABATA
184
do not range themselves meets with destruction. He, on the other hand, on whose side they do range themselves, achieves everyAhuka and Akrura,) I do thing- Dissuaded (in turns) by both (viz., more be can painful for a person than not side either of them. What to have both Ahuka and Akrura on his side ? What, again, can be 1 more painful for one than not to have both of them on his side 7 I am
side they
two brothers gambling against each other, invoking both. It behoveth victory to both. I am thus, O Narada, afflicted by of both myself and my kinsthee to tell me that which is for the good
like the
men
mother
of
!
'"Narada said, Calamities, O Krishna, are of two kinds, viz., external and internal. They arise, O thou of Vrishni's race, from one's own acts or from the acts of others- The calamity that has now overtaken thee is an internal one and is born of thy own acts. Valadeva and others of the Bhoja race are partisans of Akrura, and have taken up his side either for the sake of wealth, or mere caprice, or moved by words or by hate. As regards thyself, thou hast given away wealth obtained by thee to another. Though possessed of men who should be your friends, thou hast, however, by thy own act, brought calamity over thy head. Thou canst not take back that wealth, even as one cannot swallow again the food that he has vomited himself. The kingdom cannot be taken back from Babhru and Ugrasena (unto whom it
O Krishna,
has been given).
back (from
Thyself, them) from fear
of
cannot, in particular, take intestine
producing
it
dissensions.
Supposing the endeavour succeeds, it will do so after much trouble great and after the accomplishment of the most difficult feats.
A
a great loss of wealth will ensue, perhaps,
slaughter and destruction. Use then a
even total
weapon that is not made of steel, that is very mild and yet capable of piercing all hearts. Sharpening and resharpening that weapon correct the tongues of thy kinsmen !
"
made
'Vasudeva
said,
of steel, which
is
What mild,
is
which
still
must use for correcting the tongues of "
O sage,
that weapon,
which
is
not
pierces all hearts, and which
my kinsmen
I
?
'The giving of food to the best of thy power, forgiveness, sincerity, mildness, and honour to whom honour is due, these constitute a weapon that is not made of steel. With soft words
'Narada
said,
alone turn away the wrath of kinsmen about the utter cruel speeches, and mollify their hearts and minds and slanderous tongues. None who is not a great man with cleansed soul and possessed of accomplishments
and friends can bear a heavy burthen.
Take up
this great
weight (of
The fact is that Ahuka and Akrura were bitterly opposed to each Both of them, however, loved Krishna. Ahuka always advised Krishna to shun Akrura, and Akrura always advised him to shun Ahuka. 1
other.
of both and could he says here is that to have them both have them both is equally painful. T.
Krishna valued the friendship
ill
dispense with either.
What
is
painful and yet not to
SANTI PABVA
185
governing the Vrishnis) and bear it on thy shoulders. All oxen can bear heavy burthens on a level road. The stronger ones only among them can bear such burthens on a difficult road. From disunion destruction will spring and overtake all the Bhojas and the Vrishnis Thou, !
O Kesava,
art the foremost
Do thou
one among them.
act in such a
manner that the Bhojas and the Vrishnis may not meet with destruction. Nothing but intelligence and forgiveness, restraint of the senses, and liberality, are present in a person of wisdom. Advancing one's own race is always praiseworthy and glorious and conducive to long life.
Do
thou,
O
Krishna, act in such a way that destruction
take thy kinsmen. There is nothing policy and the arc of war, O lord !
unknown
may not over-
to thee in respect of
The Yadavas, the Kukuras, the
Bhojas, the Andhakas, and the Vrishnis, are all dependent on thee even as all the worlds and all the regents of those worlds, mighty-armed
O
one
The
!
O
Risfiis,
art the lord of
the future.
all
Thou
Madhava, always pray for thy advancement. Thou creatures. Thou knowest the past, the present, and art the foremost one
among '
on thee, they expect to live in happiness
all
the Yadavas. Relying
'
!
SECTION LXXXII "Bhishma
said,
have told thee constitutes the first Bharata, to the second means. That man who
'This that
I
Listen now, O advance the interests of the king should always be protected the king. If a person, Yudhishthira, that is paid or unpaid,
means.
seeks to
by
O
comes to thee for telling thee of the damage done to thy treasury when its resources are being embezzled by a minister, thou shouldst grant him an audience in private and protect him also from the (impeached) minister.
The
ministers guilty of peculation seek,
such informants. They who plunder the together for opposing the person who seeks
O
Bharata, to slay
royal treasury
combine
to
protect it, and if the In this connection latter be left unprotected, he is sure to be ruined. also an old story is cited of what the sage Kalakavrikshiya had said unto the king of Kosala.
It
hath been heard by us that once on a time the
came
Kshemadarsin who had ascended the Desirous of examining the conduct of Kshemadarsin, the sage, with a crow kept within a
sage Kalakavrikshiya
to
throne of the kingdom of Kosala. of all the officers
cage in his hand, repeatedly travelled through every part of that And he spoke unto all the men and said, Study ye king's dominions. The crows tell me the present, the past, and the the corvine science !
/Proclaiming this in the kingdom, the sage, accompanied by a of men, began to observe the misdeeds of all the officers number large of the king. Having ascertained all the affairs in respect of that kingdom, and having learnt that all the officers appointed by the king were guilty of malversation, the sage, with his crow, came to see the kingfuture
MAUAJBHAJtlATA
186
I know everything (about thy the presence of the king, he said unto his kingdom) /Arrived minister adorned with the insignia of his office that he had been inform-
Of
rigid
vows, he said unto the king, at
his crow that the minister had done such a misdeed in such a and that such and such persons know that he had plundered the place, My crow tells me this. Admit or prove the falsehood royal treasury The sage then proclaimed the names of of the accusation quickly other officers who had similarly been guilty of embezzlement, adding, My crow never says anything that is false IThus accused and injured by the sage, all the officers of the king, O thou of Kuru's race, (united together and) pierced his crow, while the sage slept, at night. Beholding his crow pierced with a shaft within the cage, the regenerate RisM, repairing to Kshemadarsin in the morning said unto him, O Thou art all powerful and thou art the king, I seek thy protection of all wealth If I receive thy command I can master of the lives and Grieved on account of thee whom I then say what is for thy good regard as a friend have come to thee, impelled by my devotion and Thou art being robbed of ready to serve thee with my whole heart thy wealth, I have come to thee for disclosing it without showing any
ed by
!
!
!
!
!
!
Like a driver that urges a good steed, have come hither for awakening thee whom I regard a friend A to his own who is alive interests and desirous of his own prosfriend consideration for the robbers. I
!
should forgive a friend that intrudes himself forcibly, impelled by devotion and wrath, for doing what is The king replied unto him, saying, bene6cial should I not perity and aggrandisement,
Why
!
bear anything thou wilt say, since I am not blind to what is for my good ? I grant thee permission, O regenerate one Tell me what thou !
pleasest, I shall
Brahman "
certainly obey the instructions thou wilt give me,
O
!
'The sage said,
Ascertaining the merits and faults of
thy
servants, as also the dangers thou incurrest at their hands, I have come to thee, impelled by my devotion, for representing everything to thee !
The teachers
O king, king
is
kings
is
(of
of those
mankind) have
old declared
The lot and wretched. He who
that serve others,
what the curses
are,
of those that serve the
has any connection with very painful have connection with snakes of virulent poison. Kings
said to
have many friends to fear
of
all of
as also
them.
O
many enemies. They
Every moment,
monarch.
that serve kings have
again, they
have
fear
from the
A
person serving the king cannot (with of ki doing the king's work. heedlessness be guilty Indeed, impunity) win to prosperity should never display heedlessa servant who desires ness in the discharge of his duties. His heedlessness may move the king himself,
king to wrath, and such wrath may bring down destruction (on the servant). Carefully learning how to behave himself, one should sit in e presence of the king as he should in the presence of a blazing fire.
haV
SANTI PABVA Prepared to lay down
life itself
at every
187
moment, one should serve the
powerful and master of the lives and the wealth all, and therefore, like unto a snake of virulent poison. He should always fear to indulge in evil speeches before the king, or to sit cheerlessly or in irreverent postures, or to wait in attitudes of disrespect or to walk disdainfully or display insolent gestures and disrespectful motions of the limbs. If the king becomes gratified, he can shower prosperity like a god. If he becomes enraged he can king attentively, for the king
is
all
of
consume to the very roots like a blazing fire. This, O Yama. Its truth is seen in the affairs of the world. I according to these precepts) do that rity.
king, was said by shall
now
(acting
which would enhance thy prospe-
Friends like ourselves can give unto friends like thee the aid of in seasons of peril. This crow of mine, O king, has
their intelligence
been slain for doing thy business. I cannot, however, blame thee for this. Thou art not loved by those (that have slain this bird). Ascertain who are thy friends and who thy foes. Do everything thyself without surrendering thy intelligence to others. They who are on thy establishment are all peculators. They do not desire the good of thy subjects. I have incurred their hostility. Conspiring with those servants that have constant access to thee they covet the kingdom after thee by compassing thy destruction. Their plans, however, do not succeed in consequenceof unforeseen circumstances. Through fear of those men, O king, I have no worldly I shall leave this kingdom for some other asylum. of deceitful intentions have shot those this shaft at my desire, yet persons crow, and have, O lord, despatched the bird to Yama's abode. I have seen this, O king, with eyes whose vision has been improved by penances. With the assistance of this single crow I have crossed this king-
dom
abounding with alligators and sharks and crocodiles and whales. Indeed, with the assistance of that bird, I have passed through thy dominions like unto a Himalayan valley, impenetrable and inaccessible in consequence of trunks of (fallen) trees and scattered rocks and thorny shrubs and lions and tigers and other of thine that
is
like a river
The learned say that a region inaccessible in consequence gloom can be passed through with the aid of a light, and a river that No means, however, is unfordable can be crossed by means of a boat. the or exist for penetrating labyrynth of kingly affairs. passing through Thy kingdom is like an inaccessible forest enveloped with gloom. Thou (that art the lord of it) canst not trust it. How then can I ? Good and evil are regarded here in the same light. Residence here cannot, thereHere a person of righteous deeds meets with death, fore, be safe. while one of unrighteous deeds incurs no danger. According to the
beasts of prey. of
requirements of justice, a person of unrighteous deeds should be slain but never one who is righteous in his acts. It is not proper, therefore, for one to stay in this kingdom long. A man of sense should leave this country soon.
There
is
a river,
O
king, of the
name
of Sita.
Boats
MAHABHARAtA
188
An
it. This thy kingdom is like that river. seems to have been cast around it. Thou art
sink in
all-destructive net
like the fall that awaits
collectors of honey, or like attractive food containing poison. Thy nature now resembles that of dishonest men and not that of the good.
Thou Thou
O king, O king, a
art like a pit,
resemblest,
difficult of access,
Thou
canes.
abounding with snakes of virulent poison. river full of sweet water but exceedingly
with steep banks overgrown with Kariras and thorny swan in the midst of dogs, vultures, and jackals.
art like a
Grassy parasites, deriving their sustenance from a mighty tree, swell into luxuriant growth, and at last covering the tree itself overshadow A forest conflagration sets in, and catching those grassy it completely.
with them. Thy ministers, O king, resemble those grassy parasites of which I speak. Do thou check and correct them. They have been nourished by thee. But conspiring plants
first,
consumes the lordly
tree
against thee, they are destroying thy prosperity.
Concealing (from abode in constant living dread of danger, even like a person living in a room with a snake within it or like the lover of a heroe's wife. My object is to ascertain I
am
is
my
thee) the faults of thy servants,
the behaviour of the king
whether the king has
who
his passions
are obedient to him, whether he
in thy
fellow-lodger.
I
wish to
know
under control, whether his servants loved by them, and whether he
is
For the object of ascertaining all these points, O have come to thee Like food to a hungry person, thou I dislike hast become dear to me. thy ministers, however, as a person whose thirst has been slaked dislikes drink. They have found fault with me because I seek thy good- I have no doubt that there is no other cause for that hostility of theirs to me. I do not cherish any hostile intentions towards them. I am engaged in only marking their faults- As one should fear a wounded snake, every one 1 should fear a foe of wicked heart
loves his subjects. best of kings,
I
!
I
"The king
said,
alw.ays treat thee with respect
my
O
Brahmana I shall and honour, and always worship thee
Reside in
palace,
!
!
They that
will dislike thee shall not dwell with
Reflecting
upon everything, do thou guide me
me.
Do
thou thyself do what should be done next unto those persons (of whom thou hast spoken) ! Do thou see, O holy one, that the rod of chastisement is wielded properly and that everything is done well in my kingdom. obtain prosperity 11
The
sage said,
offence of theirs
them one by one.
in
such a way that
I
may
!
( viz.,
Shutting thy eyes in the first instance to this the slaughter of the crow ), do thou weaken
Prove
their
faults
then and strike them one after
1 The belief is still current that a wounded snake is certain to seek vengeance even if the person that has wounded it places miles of distance between himself and the reptile. The people of this country, therefore, always kill a snake outright and burn it in fire if they ever take it. T.
SANTI PABVA
189
When many
persons become guilty of the same offence, they can, by acting together soften the very points of thorns- Lest thy ministers (being suspected, act against thee and) disclose thy secret another.
counsels,
As regards our-
advise thee to proceed with such caution.
I
we
Brahmanas, naturally compassionate and unwilling to to any one. We desire thy good as also the good of others, give pain I even as we wish the good of ourselves. I speak of myself, O king selves,
are
!
am
thy friend. adhere to truth. distress
I
am known Thy
overtook
this
sire
as the sage
regarded
me
Kalakavrikshiya-
When
lovingly as his friend.
kingdom during the region of thy
performed many penances (for driving
always
I
it off),
sire,
O
king,
I
abandoning every other
From my affection for thee I say this unto thee so that thou mayst not again commit the fault (of reposing confidence on undeserving persons). Thou hast obtained a kingdom without trouble. Reflect upon everything connected with its weal and woe. Thou hast ministers business.
in thy
ness
But why,
kingdom. After
?
the
this,
O king,
king
of
shouldst thou be guilty of heedless-
took a minister from
Kosala
the
Kshattriya order, and appointed that bull among Brahmanas (vis., the sage Kalakavrikshiya) as his Purohita. After these changes had been effected, the king
great fame.
The
of Kosala subjugated the whole Earth and acquired sage Kalakavrikshiya worshipped the gods in
many
grand sacrifices performed for the king. Having listened to his beneficial counsels, the king of Kosala conquered the whole Earth and '
conducted himself in every respect as the sage directed,'
SECTION LXXXIII ''Yudhishthira said, grandsire,
'What should be
the
characteristics,
O
of the legislators, the ministers of war, the courtiers, the
generalisimos, and the counsellors of a king
"Bhishma
f| !
'Such persons as are possessed of modesty, selfrestraint, truth, sincerity, and courage to say what is proper, should be thy legislators. They that are always by thy side, that are possessed of said,
great courage, that are of the regenerate caste, possessed of great learning, well-pleased
should, of
war
O
with thee, and endued with perseverance in all acts, by thee for becoming thy ministers
son of Kunti, be desired
at all seasons of distress,
O Bharata
!
One who
is
of high descent,
who, treated with honour by thee, always exerts his powers to the utmost on thy behalf, and who will never abandon thee in weal or woe, illness or death, should be entertained by thee as a courtier. They that are of high birth, that are born in thy kingdom, that have wisdom, beauty of form and features, great learning, and dignity of behaviour, and that are, besides, devoted to thee, should be employed as officers of 1 I follow
verse.
T.
Nilakantha in his explanation
of the
words used
in this
MAHABHABAtA
190
thy army. Persons of low descent and covetous dispositions, who ar sire, as long as their hands cruel and shameless, would court thee, 1 of are that remain wet. would good birth and good behaviour, They
O
that can read
all
signs
and gestures, that are destitute of cruelty, that
the requirements are of place and time, that always seek the good of their master in all acts, should be appointed as ministers by the king in all his affairs. They that have been won over with gifts
know what
and means of procuring felicity, and who on that account may be regarded by thee as persons inclined
of wealth, honours, regardful receptions,
to benefit thee
in all
thy
affairs,
should always be
made
shares of thy
that are unchangeable in conduct, possessed of learn-
They and good behaviour, observant of excellent vows, large-hearted, and truthful in speech, will always be attentive to thy affairs and will never abandon thee. They, on the other hand, that are disrespectable, that are not observant of restraints, that are of wicked souls, and that have fallen away from good practices, should always be compelled by happiness.
ing
thee to observe
all
wholesome
restraints.
When
the question
is
which
be adopted, thou shouldst not abandon the many for adopting the side of one. When, however, that one person transcends the many in consequence of the possession of many accomplishof
two
sides should
ments, then thou shouldst, for that one, abandon the many. These are regarded as marks of superiority, viz. prowess, devotion to pursuits that bring fame, and observance of wholesome restraints. He, again, that all persons possessed of ability, that never indulges in feelings
honours
rivalry with persons possessed of no merit, that never abandons righteousness from lust or fear or wrath or covetousness, that is adornof
ed with humility, that is truthful in speech and forgiving in temper, that has his soul under control, that has a sense of dignity, and that has been tried in every situation, should be employed by thee as thy counselled High descent, purity of blood, forgiveness, cleverness,
and purity of soul, bravery, gratefulness, and truth, are, Oson of Pritha marks of superiority and goodness. A wise man who conducts himself 2 in this way, succeeds in disarming his very foes of their hostility and converting them into friends. A king that has his soul under restraint, that is possessed of wisdom, and that is desirous of prosperity, should carefully examine the merits and demerits of his ministers. A king desirous of prosperity and of shining in the midst of his contemporaries, should have for ministers persons connected with his trusted
own kingdom, incapable of similar vices, well tested, and unstained by adultery being corrupted, of to learning, families, sprung from sires and possessed good belonging and adorned with humility. The grandsires that held similar offices, friends, possessed of high birth, born in his
2 I.e., as long as they are paid and have in their hands what has been given to them. T. 1 I.e., shows these virtues in his conduct. T.
SANTI PABVA
191
king should employ five such persons to look after his affairs as are possessed of intelligence unstained by pride, a disposition that is good, energy, patience, forgiveness, purity, loyalty, firmness, and courage, whose merits and faults have been well tested, who are of mature years,
who
Men full
are capable of bearing burthens, and who are free from deceit. that are wise in speech, that are possessed of heroism, that are of resources under difficulties, that are of high birth, that are
truthful, that can read signs, that are free from cruelty, that are conversant with the requirements of place and time, and that desire the
good of their masters, should be employed by the king as in all
affairs of the kingdom.
One who
is
his ministers
bereft of energy and
who
has
been abandoned by friends can never work with perseverance. Such a man, if employed, fails in almost every business. A minister possessed of little learning, even if blessed with high birth and attentive to
and pleasure, becomes incompetent in choosing proper courses of action. Similarly, a person of low descent, even if possessed of great learning, always errs, like a blind man without a guide, in all acts requiring dexterity and foresight. A person, again, who is of virtue, profit,
infirm purposes, even
possessed of intelligence and learning, and conversant with means, cannot long act with success. man is
A even if wicked heart and possessed of no learning may set his hand to work but he fails to ascertain what the results will be of his work. A king should never repose trust on a minister that is not devoted to him. He should, therefore, never disclose his counsels to a minister that is not devoted to him- Such a wicked minister, combining with the other
of
ministers of the king,
may
ruin his master, like a
fire
consuming a tree
entrails through the holes in its body with the aid of the
by entering wind. Giving way to wrath, a master may one day pull down a servant from his office or reprove him, from rage, in harsh words, and restore him to power again. None but a servant devoted to the master can bear and forgive such treatment. Ministers also become someits
times highly offended with their royal masters. That one, however, amongst them, who subdues his wrath from desire of doing good to his master, that person who is a sharer with the king of his weal and woe,
A
should be consulted by the king in all his affairs. person who is of crooked heart, even if he be devoted to his master and possessed of
wisdom and adorned with numerous
virtues, should never be consulted
by the king. One who is allied with foes and who does not regard the interests of the king's subjects, should be known as an enemy. The king should never consult with him. One who is possessed of no learning,
who
is
not pure,
who
is
stained with pride,
who pays court
to the
king's enemies, who indulges in brag, who is unfriendly, wrathful, and covetous, should not be consulted by the king. One who is a stranger,
even if he be devoted to the king and possessed of great learning, may be honoured by the king and gratified with assignment of the means of
MAHABHABATA
192
sustenance, but the king should
never consult him
in
his affairs.
A
person whose sire was unjustly banished by royal edict should not be consulted by the king even if the king may have subsequently bestowed honours upon him and assigned to him the means of sustenance.
A
well-wisher whose property was once confiscated for a slight transgression, even if he be possessed of every accomplishment should, not A person possessed of wisdom, intellistill be consulted by the king. born within the kingdom, who is pure and is who and learning, gence, to deserves be his consulted by the king. One all in acts, righteous and wisdom, who is acquainted with the who is endued with knowledge dispositions of his friends and foes, who is such a friend of the king as
second self, deserves to be consulted. One who is truthful in modest and mild, and who is a hereditary servant of the and speech king, deserves to be consulted. One who is contented and honoured,
to be his
truthful and dignified, who hates wickedness and wicked men, conversant with policy and the requirements of time, and who courageous, deserves to be consulted by the king. One who is com-
who who is
is
is
O
petent to win over all men by conciliation should be consulted, monarch, by the king that is desirous of ruling according to the dictates of the science of chastisement. One upon whom the inhabitants of
both the capital and the provinces repose confidence for his righteous conduct, who is competent to fight and conversant with the rules of policy, deserves to be consulted
of such qualities,
by the king. Therefore, men possessed
men conversant with
the dispositions of
all
and
desirous of achieving high acts, should be honoured by the king and made his ministers. Their number also should not be less than three. 1
Ministers should be employed in observing the laches of their masters, subjects, and of the foes of their master. The
of themselves, of the
kingdom has its root in the counsels of policy that flow from ministers, and its growth proceeds from the same source. Ministers should act in such a way that the enemies of their master may not be able to detect his laches. On the other hand, when their laches become visible, Like the tortoise protecting its limbs by shell, ministers should protect their own counsels. They should, even thus, conceal their own laches. Those ministers of a kingdom that succeed in concealing their counsels are said to be possessed of wisdom. Counsels constitute the armour of a they should then be assailed. withdrawing them within its
and the limbs
king,
of his subjects
and
officers.
A
kingdom
is
said to
roots in spies and secret agents, and its strength is said to lie in counsels of policy. If masters and ministers follow each other for
have
its
deriving support from each other, subduing pride and wrath, and vanity and envy, they may then both become happy. king should
A
1 Tryavarah IB explained by Nilakantha as "not less than three." The number laid down generally is five. In no case it should be less than
three.
T,
SANTI PARVA also
consult with such
of deceit.
ministers
as
193
are free from
the
kinds
five
well, in the first instance, the different opinions
Ascertaining
amongst them whom he has consulted, he king should, for subsequent deliberation, repair to his preceptor for informing him of those opinions and his own. His preceptor should be a Brahmana well of the three
t
versed in all matters of virtue, profit, and pleasure. Repairing, for such subsequent deliberation, to him, the king should, with collected mind, ask his opinion. When a decision is arrived at after deliberation
with him, the king should then, without attachment, carry it out into They that are conversant with the conclusions of the science
practice.
say that kings should always hold consultation in this way. Having settled counsels in this way, they should then be reduced to practice, for then they will be able to win over all the subjects-
of consultation
There should be DO dwarfs, no hump-backed persons, no one of an emaciated constitution, no one who is lame or blind, no one who is an idiot, no woman, and no eunuch, at the spot where the king holds his
Nothing should move there before or behind, above or below, or in transverse directions. Getting up on a boat, or repairing to an open space destitute of grass or grassy bushes and whence the
consultations.
surrounding land may be clearly seen, the king should hold consultaand gestures.' '
tions at the proper time, avoiding faults of speech
SECTION LXXXIV "Bhishma
said,
'In
this
connection,
O
the old
Yudhishthira,
account of a conversation between Vrihaspati and Sakra is cited. 'Sakra said, What is that one act, O regenerate one, by accomplishing which with care, a person may become the object of regard with all creatures and acquire great celebrity ? tk
'
'Vrihaspati said, thing by practising
with
all
Agreeableness of speech,
which
a person
O
may become an
creatures and acquire great celebrity.
This
is
the one
object of
regard
Sakra,
is
the one thing,
O Sakra, which gives happiness to all. By practising it, one may always obtain the love of all creatures. The person who does not speak a word and whose face is always furrowed with frowns, becomes an object of hatred with all creatures. Abstention from agreeable speeches makes him so. That person who, upon beholding others, addresses them first and does so with smiles succeeds in making every one gratified with him. Even gifts, if not made with agreeable speeches, do not delight the recipients, like rice without curry. If even the possessions of men, O Sakra, be taken away with sweet speeches, such sweetness of behaviour succeeds in reconciling the robbed. A king, therefore, that is desirous of even inflicting chastisement should utter sweet words. Sweetness of speech never fails of purpose, while, at the same time it never pains any heart. A person of good acts and good, agreeable, and sweet speeches, has no equal. " 'Bhishma continued, 'Thus addressed by his priest, Sakra began to act according to those instructions. Do thon also, O son of Kunti, practise this virtue !'" '
SECTION LXXXV "Yudhishthira
'O foremost of kings, what
said,
by which a king ruling his subjects may, great blessedness and eternal
"Bhishma
is
that method
consequence of
it,
obtain
?'
king of cleansed soul and attentive to the merit and fame, both here and
'A
said,
fame
in
protecting his subjects earns
duty of
hereafter, by conducting himself righteously.'
'With whom should the king behave in what of great wisdom, it behoveth thee to tell thou way of which thou hast already spoken virtues Those me everything duly with respect to a person, cannot, it is my belief, be found to exist in any "Yudhishthira
said,
O
Asked by me,
?
!
single individual.'
"Bhishma Yudhishthira
who
endued with great intelligence, O The person is very rare those good qualities. To be brief, conduct like
Thou
said,
!
It is
even
possessed of all this (viz-, the presence of is
art
thou sayest.
so as
the virtues spoken
of,) is very difficult to however, tell thee what ministers should be appointed by thee. Four Brahmanas, all
ba met with even upon careful search. kinds of
I shall,
learned in the Vedas, possessed of a sense of dignity, belonging to the
Sanataka order, and of pure behaviour, and eight Kshattriyas, all of whom should be possessed of physical strength and capable of wielding weapons, and one and twenty Vaisyas, all of whom should be possessed of wealth, and three Sudras, every one of whom should be humble and of pure conduct
and devoted
to
his daily duties,
and one man
of the
and the eight cardiknowledge Every one of them should be fifty nal virtues, should be thy ministers. years of age, possessed of a sense of dignity, free from envy, conversant with the Srutis and the Smria's, humble, impartial, competent to readily decide in the midst of disputants urging different courses of action, free from covetousness, and frcm the seven dreadful vices of the Puranas
Suti caste, possessed of a
called
Vyasanas.
The king should
and hold the lead among them. for
the information
Thou Thou
consult with those eight ministers
He should
then publish
in his
of his subjects, the results of such
kingdom,
deliberation.
shouldst always, adopting such a conduct, watch over thy people. shouldst never confiscate what is deposited with thee or appro-
priate as thine the thing about whose ownership
two persons may the administration of justice. dispute. spoil If the administration of justice be thus injured, sin will afflict thee, and afflict thy kingdom as well, and inspire thy people with fear as little birds at the sight of the hawk. Thy kingdom will then melt away like Conduct such
a boat
as this
would
wrecked on the
sea. If a king governs his subjects with unfear takes righteousness, possession of his heart and the door of heaven
is
closed against him.
A
kingdom,
O
bull
among men, has
its
root in
SANTI PARVA righteousness.
That
minister, or king's son,
occupying the seat of
justice,
and those
196
who acts unrighteously, who having accepted
officers
the charge of affairs, act unjustly, moved by self-interest, all sink in hell along with the king himself. Those helpless men who are oppressed
by the powerful and who indulge on that account in piteous and copious lamentations, have their protector in the king. In cases of dispute between two parties the decision should be based upon the
evidence of witnesses. If one of the disputants has no witnesses and is The king helpless, the king should give the case his best consideration. should cause chastisement to be meted out to offenders according to the measure of their offences. They that are wealthy should be
punished with fines and confiscations they that are poor, with loss of Those that are of very wicked conduct should be chastised by liberty. the king with even corporal inflictions. The king should cherish all ;
good men with agreeable speeches and gifts of wealth. He who seeks to compass the death of the king should be punished with death to be effected by diverse means. The same should be the punishment of one who becomes guilty of arson or theft or such co-habitation with women
A king, O monarch, who inflicts to and the dictates of the science of conformably punishments duly the act. no sin On the other hand, he earns by chastisement, incurs merit that is eternal. That foolish king who inflicts punishments capriciously, earns infamy here and sinks into hell hereafter. One as
may
lead to a confusion of castes.
should not be punished for the fault of another. Reflecting well upon the (criminal) code, a person should be convicted or acquitted. king should never slay an envoy under any circumstances. That king who
A
ministers. That king obseran envoy that faithfully utters slays vant of Kshattriya practices the manes of his deceased causes the message with which he is charged,
slays
an envoy sinks into hell with
all his
who
An envoy should he should be high-born, of a
ancestors to be stained with the sin of killing a foetus. possess these seven accomplishments,
viz.
t
good family, eloquent, clever, sweet-speeched, faithful in delivering the message with which he is charged, and endued with a good memory. The aid-de-camp of the king that protects his person should be endued with similar qualities. The officer also that guards his capital or citadel should possess the same accomplishments. The king's minister should be conversant with the conclusions of the scriptures and competent in directing wars and 'making treaties. He should, further, be intelligent, courage, modest, and capable of keeping secrets. He of high birth endued with strength cf mind, and pure in be should also conduct. If possessed of these qualities, he should be regarded worthy. possessed
of
The commander accomplishments.
of
the
He
king's
forces should be possessed of similar
should also be conversant with the different
kinds of battle array and with the uses of engines and weapons. He should be able to bear exposure to rain, cold, heat, and wind, and
MAHABHARATA
196
watchful of the laches of foes.
The
king,
to lull his foes into a sense of security.
trust
any one.
to be
approved
The reposing of.
I
He
O
monarch, should be able
should not, however, himself on even his own son is not
of confidence
have now,
O sinless one,
declared to thee what
the conclusions of the scriptures are. Refusal to trust any one has been '
said to be
one of the highest mysteries of king-craft.'
SECTION LXXXVI "Yudhishthira said, 'What should he the kind of city within which the king should himself dwell ? Should he select one already made or should he cause one to be especially constructed ? Tell me this
O
grandsire
!'
"Bhishma
O
4
Bharata, to enquire about the proper, and the defences that should be adoptconduct that should be followed son of Kunti, a king should ed with respect to the city in which, said,
It is
O
therefore, discourse to thee on the subject, referring the defences of citadels. Having listened to me, thou to especially shouldst make the arrangements required and conduct thyself attenreside
!
I
shall,
tively as directed.
Keeping
his
eye on
the
six
different
kinds
of
the king should build his cities containing every kind of affluence and every other article of use in abundance. Those six varie-
citadels,
are water-citadels, earth-citadels, hill-citadels, human-citadels, 1 The king, with his ministers and mud-citadels, and forest-citadels,
ties
army thoroughly loyal to him, should reside in that city which is defended by a citadel which contains an abundant stock of rice and weapons, which is protected with impenetrable walls and a trench, which teems with elephants and steeds and cars, which is inhabited by men possessed of learning and versed in the mechanical arts, where
the
provisions of every kind have been well stored, whose population is virtuous in conduct and clever in business and consists of strong and
men and animals, which is adorned with many open squares and rows of shops, where the behaviour of all persons is righteous, where peace prevails, where no danger exists, which blazes with beauty and resounds with music and songs, where the houses are all spacious, where the residents number among them many brave and wealthy individuals, which echoes with the cliant of Vedic hymns* where festivities and rejoicings frequently take place, and where the deities
energetic
Water-citadels are those that are surrounded on all sides by a river Earth-citadels are those that are built, on plains, fortified with high walls and encircled with trenches all around. Hamanoitadels are unfortified cities properly protected by guards and a loyal population. T. 1
or rivera, or fcha sea.
SANTI PARVA are always worshipped. in filling
his
1
197
Residing there, the king should be employed
enhancing the number of justice. He should check all
his treasury, increasing his foices,
and establishing courts
friends,
of
abuses and evils in both his cities and province in collecting
provisions of every kind and
s.
He
should be employed with care.
in filling his arsenals
should also increase his stores of rice and other grain, and strenghthen his counsels (with wisdom). He should, further, enhance his stores
He
charcoal, timber,
of fuel, iron, chaff, oils
and ghee,
honey, medicines,
fat,
horns, bones, bamboos, marrow, flax, resinous exhudations, rice,
weapons, shafts, leather catgut (for bow-strings), canes, and strings and cords made of munja grass and other plants and creepers. He should also increase the number of tanks and wells containing large quantities of 2
He should entertain with water, and should protect all juicy trees. honour and attention preceptors (of different sciences), Ritwijas, ard mighty bowmen, persons skilled in architecture, astronomers and astrologers, and physicians, as also all men possessed of wisdom and intelligence and self-restraint and cleverness andcourageand learnpriests,
ing and high-birth to all
and energy of mind, and capable of close application The king should honour the righteous and chastise He should, acting with resolution, set the several
kinds of work.
the unrighteous. orders to their respective duties-
Ascertaining properly, by means of and the state of mind of the inhabitants behaviour outward the spies, of his city and provinces, he should adopt those measures that may be
The king should himself supervise
required
treasury, and the agencies for
everything
may be
said
to
his spies
and counsels,
inflicting chastisements.
depend.
With
Upon
his
these
spies constituting his sight,
the king should ascertain all the acts and intentions of his foes, friends, and neutrals. He should then, with heedfulness, devise his own mea-
honouring those that are loyal to him and punishing those that are hostile- The king should always adore the gods in sacrifices and make gifts without giving pain to anybody. He should protect his
sures,
anything that may obstruct or thwart righteousHe should always maintain and protect the helpless, the ness. masterless, and the old, and women that are widows. The king should always honour the ascetics and make unto them gifts, at proper seasons
subjects, never doing
of cloths
and vessels and food.
The king
should, with attentive care,
inform the ascetics (within his dominions) of the state of his own self, of all his measures, and of the kingdom, and should always behave with humility in their presence- When he sees ascetics of high birth
and great learning that have abandoned all earthly objects, he should honour them with gifts of beds and seats and food. Whatever the 1 oifcadels
2
Nilakantha says that this has reference to the second variety mentioned in the previous verse. T.
Such as banian, peepul,
sunburnt travellers.
T.
etc.
These afford refreshing
of
shade to
MAHABHABATA
198
nature of the distress into which he may fall, he should confide in an The very robbers repose confidence upon persons of that
ascetic.
The king should place his wealth in charge of an ascetic and should take wisdom from him. He should not, however, always wait From among those upon them or worship them on all occasions-
character.
1
residing
in
his
own kingdom,
he should select one for friendship.
Similarly, he should select another from among those that reside in the kingdom of his foe. He should select a third from among those residing
and a fourth from among those dwelling in the kingdoms He should show hospitality towards and bestow
in the forests,
paying tribute to him.
honours upon them and assign them the means of sustenance. He should behave towards the ascetics dwelling in the kingdoms of foes and in the forests in the same way as towards those that reside in his own kingdom. Engaged in penances and of rigid vows they would if cala-
mity overtakes the king and if he solicits protection, grant him what wants. I have now told thee in brief the indications of the city 1
e
1
in
*
which the king should reside.
SECTION LXXXVII "Yudhishthira ed,
and how should
this, O
said,
'How,
O
be protected bull of Bharata's race !'
shall tell thee
king, ?
I
may
a
kingdom be consolidat-
desire to
know
this.
Tell
me
all
tome with concentrated attention. I how a kingdom may be consolidated, and how also it may A headman should be selected for each village. Over
"Bhishma be protected.
it
'Listen
said,
ten villages (or ten
headmen) there should be one superintendent. there should be one officer (having the villages). Above the latter should be
Over two such superintendents control, therefore, of twenty
appointed persons under each of whom should be a century of villages and above the last kind of officers, should be appointed men each of whom should have a thousand villages under his control. The headman
;
should ascertain all
the characteristics of every person in the village
the faults also that need correction.
to the officer
(who
is
above him and
latter, again, should report
is)
and
He
should report everything in charge of ten villages. The
the same to the officer (who
is
above him
charge of twenty villages. The latter, in his turn, should of all the persons within his dominion to the officer the conduct report and is) in charge of a hundred villages. The village (who is above him headman should have control over all the produce and the possessions
and
is)
in
of the village.
Every headman should contribute his share for mainten villages, and the latter should do the same for
taining the lord of
consult with them. 'Should not always wait robbers should kill them, suspecting them to be T. depositaries of the king's wealth. 1 'Take
wisdom,'
upon them, &c./
lest
i.e.,
BANTI PABVA
199
supporting the lord of twenty villages. The lord of a hundred villages should receive every honour from the king and should have for his
support a large village, O chief of the Bharatas, populous and teeming with wealth. Such a village, so assigned to a lord of a hundred villages, should be, however, within the control of the lord of a thousand
That high officer, again, viz. the lord of a thousand villages, should have a minor town for his support. He should enjoy the grain and gold and other possessions derivable from it. He should perform all the duties of its wars and other internal affairs pertaining to it. villages.
%
Some virtuous
minister, with wrathfulness, should exercise supervision
and mutual relations of those officers. In every town, again, there should be an officer for attending to every matter relating to his jurisdiction. Like some planet of dreadful form
over the administration
affairs
moving above all the asterisms below, the officer (with plenary powers) mentioned last should move and act above all the officers subordinate to him. Such an officer should ascertain the conduct of those under him through his spies. Such high officers should protect the people from all persons of murderous disposition, all men of wicked deeds, all
who rob all of
the wealth of other people, and all
whom
who
are full of deceit, and
are regarded to be possessed by the devil.
Taking note of
the sales and the purchases, the state of the roads, the food and dress,
and the stocks and
profits, of
those
that are engaged in trade, the
king should levy taxes on them. Ascertaining on all occasions the extent of the manufactures, the receipts and expenses of those that are engaged in them, and the state of the arts, the king should levy taxes
upon
the artisans in
respect of the arts they
follow.
The
king,
O
Yudhishthira, may take high taxes, but he should never levy such taxes as would emasculate his people. No tax should be levied without
amount of labour that has been neceswould work or seek for outturns without Nobody The king should, after reflection, levy taxes in such
ascertaining the outturn and the sary
to proJuce
sufficient cause.
it.
1
way that he and the person who labours to produce the article taxed may both share the value. The king should not, by his thirst, destroy
a
foundations as also those of others. He should always avoid those acts in consequence of which he may become an object of hatred to his people. Indeed, by acting in this way he may succeed in winning his
own
popularity.
The
subjects hate that king
who
earns a notoriety for
voraciousness of appetite (in the matter of taxes and imposts).
Whence
can a king who becomes an object of hatred have prosperity ? Such a king can never acquire what is for his good. A king who is possessed of sound intelligence should milk his kingdom after the analogy of ( men 1 The sense seems to bo that if a sufficient margin of profit, capable maintaining one at ease, be not left, one would refrain absolutely from work. The king, therefore, in taxing the out-turns of work, should leave such a margin of profit to the producers. T.
of
MAHABHARATA
200
If the calf be permitted to suck, it and bears heavy burthens. If, on the other hand, O Yudhishthira, the cow be milked too much, the calf becomes lean and fails to do much service to the owner. Similarly, if the kingdom be drained much, the subjects fail to achieve any act that is great. That king who protects his kingdom himself and shows favour to his subjects) in the matter of taxes and imposts) and supports himself
the matter of) calves.
acting in
grows strong,
O Bbarata,
upon what is easily obtained, succeeds in earning many grand results. Does not the king then obtain wealth sfficient for enabling him to cope 1 The entire kingdom, in that case, becomes to him with his wants 7 his treasury, while that which is his treasury becomes his bed chamber. If the inhabitants of the cities and the provinces be poor, the king should, whether they depend upon him immediately or mediately, show them compassion to the best of his power. Chastising all robbers that infest the outskirts, the king
should protect the people of
his villages
and make them happy. The subjects, in that case, becoming sharers of the king's weal and woe, feel exceedingly gratified with him. Thinking, in the first instance, of collecting wealth, the king should repair to the chief centres of his kingdom one after another and endeavour to He should say unto them, Here, calainspire his paople with fright.
us. A great danger has arisen inconsequence of the acts There is every reason, however, to hope that the danger will pass away, for the enemy, like a bamboo that has flowered, will very soon meet with destruction. Many foes of mine, having risen up and combined with a large number of robbers, desire to put our kingdom into difficulties, for meeting with destruction themselves. In view of this great calamity fraught with dreadful danger, I solicit your wealth for devising the means of your protection. When the danger passes away, I will give you what I now take. Our foes, however, will not give back what they (if unopposed) will take from you by force. On the other hand, (if unopposed), they will even slay all your relatives You certainly desire wealth for the beginning with your very spouses sake of your children and wives. I am glad at your prosperity, and I beseech you as I would my own children. I shall take from you what I do not wish to give pain to it may be within your power to give me. any one. In seasons of calamity, you should, like strong bulls, bear such burthens. In seasons of distress, wealth should not be so dear to A king conversant with the considerations relating to Time you should, with such agreeable, sweet, and complimentary words, send his agents and collect imposts from his people. Pointing out to them the necessity of repairing his fortifications and of defraying the expenses of his establishment and other heads, inspiring them with the fear of
mity threatens
of the foe
!
!
!
ign's
1 The sense is that the subjects then, on occasions of their soverewant, hasten to place their resources at his disposal. T.
8ANTI PABVA
201
them with the necessity that exists for protecting them and enabling them to ensure the means of living in peace, the king should levy imposts upon the Vaisyas of his realm. If the king disregards the Vaisyas, they become lost to him, and abandoning his dominions remove themselves to the woods. The king should, therefore, behave with leniency towards them. The king, O son of Pritha, should always conciliate and protect the Vaisyas, adopt measures for inspiring them with a sense of security and for ensuring them in the enjoyment of what they possess, and always do what is agreeable to them. The king, O Bharata, should always act in such a foreign invasion, and impressing
way towards the Vaisyas that their productive powers may be enhanced. The Vaisyas increase the strength of a kingdom, improve its agriculture, and develop its trade- A wise king, therefore, should always gratify them. Acting with needfulness and leniency, he should levy mild imposts upon them. It is always easy to behave with goodness towards the Vaisyas. There is nothing productive of greater good to a kingdom, O Yudhishthira, than the adoption of such behaviour towards the '
Vaisyas of the realm.'
SECTION LXXXVIII "Yudhishthira
said,
Tell me,
O
grandsire,
how
should the king
behave if, notwithstanding his great wealth, he desires for more !' "Bhishma said, "A king, desirous of earning religious merit, should devote himself to the good of his subjects and protect them according to considerations of place and time and to the best of his intelligence and power.
measures as
A king
would
He
should, in his dominions, adopt all such secure their good as also his own.
in his estimation
honey from plants. He should act like the keeper of a cow who draws milk from her without boring her udders and without starving the calf. The king should He (in the matter of taxes) act like the leech drawing blood mildly. towards his should conduct himself subjects like a tigress in the matter of carrying her cubs, touching them with her teeth but never piercing them therewith. He should behave like a mouse which though possessed of sharp and pointed teeth still cuts the feet of sleeping animals in such a manner that they do not at all become conscious of it. A little by little should be taken from a growing subject and by this means should should milk
he be shorn.
kingdom
like a bee gathering
1
The demand should then be increased gradually till The king should enhance
taken assumes a fair proportion.
what the burthens is
his
of
his
subjects gradually like a
person gradually increasing the burthens of a young bullock. Acting with care and mildIf the reins are thus put, ness, he should at last put the reins on them. 1
I.e.,
without injuring the source.
T.
MAHABEABATA
202
they would not become untractable. Indeed, adequate measures should be employed for making them obedient. Mere entreaties to reduce them to subjection would not do. It is impossible to behave equally towards all men. Conciliating those that are foremost, the common people should be reduced to obedience. Producing disunion (through the agency of their leaders) among the common people who are to bear the burthens, the king should himself come forward to conciliate them
succeed in drawing from them. The king should never impose taxes unseasonably and on persons unable to bear them. He should impose them gradually and with
and then enjoy
in happiness
what he
will
and according to due forms. These conare legitimate means of king-craft. thee unto trivances that I declare They are not reckoned as methods fraught with deceit. One who conciliation, in proper season
seeks to govern steeds by improper
methods only makes them furious. actors, gamblers and keepers
Drinking-shops, public women, pimps,
gaming houses, and other persons
of
disorders to the state, should
all
of this kind,
who
are sources of
be checked. Residing within the realm,
and injure the better classes of the subjects- Nobody should ask anything of any one when there is no distress. Manu himself 1 If in days of old has laid down this injunction in respect of all men. all men were to live by asking or begging and abstain from work, the world would doubtless come to an end. The king alone is competent to restrain and check. That king who does not restrain his subjects these
afflict
committed by his people the absence of royal protection ). This is the declaration of the Srutis. Since the king shares the sins of his subjects like their merits, he should, therefore, O monarch, restrain those (
from sin) earns
( in
consequence
a fourth part of the sins
of
subjects of his that are sinful.
becomes himself
sinful.
He
The king earns
that neglects to restrain
(as already
said) a fourth
them
part of
The following faults should be checked. are such as speak They impoverish every What wicked act is there that a person governed by passion
their sins as he does a fourth part of their merits. of
which
one-
I
would not do ? A person governed by passion indulges in stimulants and meat, and appropriates the wives and the wealth of other people, and sets a bad example (for imitation by others). They that do not live upon alms may beg in seasons of distress. The king should, observant of righteousness, make gifts unto them from compassion but not from fear. Let there be no beggars in thy kingdom, nor robbers. It is
the robbers (and
not virtuous men) that give unto beggars.
The Bengal reading
Such
of the first line of this verse is vicious. The reading kinclwdanapadi (for Kasyanchidpadi) is the correct one. The commentator explains that this has reference to alms, loans, and taxes. Both the Bengali translators have made nonsense of this and the following T. verse
1
Bombay
8ANTI PABVA
203
givers are not real benefactors of men. Let such dominions as advance the. interests of others and
Those
not such as exterminate others.
more than what
the subjects
is
officers,
O
men
reside in
thy
do them good, but king, that take from
due should be punished.
Thou
shouldst
then appoint others so that these will take only what is due. Agriculture, rearing of cattle, trade and other acts of a similar nature, should be caused to be carried on by many persons on the principle of division of labour.
1
If a
person engaged in agriculture, cattle-rearing, or trade,
becomes inspired with a sense of insecurity (in consequence of thieves and tyrannical officers, the king, as a consequence, incurs infamy. The king should always honour those subjects of his that are rich and should Do ye, with me, advance the interests of the people say unto them. In every kingdom, they that are wealthy constitute an estate in the 2 realm. Without doubt, a wealthy person is the foremost of men. He 1
is wise, or courageous, or wealthy or influential, or righteous, or engaged in penances, or truthful in speech, or gifted with intelligence,
that
assists in
protecting (his fellow subjects).
O monarch,
"For these reasons,
do thou love
all
creatures,
and
display the qualities of truth, sincerity, absence of wrath, and abstention Thou shouldst thus wield the rod of chastisement, and from injury enhance thy treasury and support thy friends and consolidate thy king!
dom
thus, practising
supported by
the qualities of truthfulness and sincerity and
thy friends, treasury
and forces
!"
SECTION LXXXIX "Bhishma
down
in
the Brahmanas. religion.
'Let not
said,
The
The
Brahmanas, should go to should take anything by doing an
surplus, after supporting the
Nobody
the support of other people.
injury to the Brahmanas. desires to
such trees as yield edible fruits be cut
Fruits and roots constitute the property of sages have declared this to be an ordinance of
thy dominions.
abandon
3
If
a
kingdom
a
Brahmana,
afflicted for
want
of support,
for obtaining livelihood (elsewhere),
the
O
monarch, should, with affection and respect, assign unto him king, the means of sustenance. If he does not still abstain (from leaving the kingdom), the king should repair to an assembly of Brahmanas and say
Such a Brahmana
is
leaving the kingdom.
In
whom
shall
my
people
Earmabhedatah is explained differently by Nilakantha. He thinks means 'lest those acts suffer injury. 'T. 2 Angais literally apart. The idea, however, is that the wealthy form an estate in the realm. Kakud is the hemp of the bull. The meaning, 1
that
it
of course, is that
the
3 I.e., before the
man
of
wealth occupies a very superior position,- T
Brahmanas
get their
fill,
T.
MAHABHARATA
204
1 If after this, he does not an authority for guiding them 7 give up his intention of leaving, and says anything, the king should say unto him. Forget the past This, O son of Kunti, is the eternal 2 way of royal duty. The king should further say unto him, Indeed, O
then
find
Brahmana, people say that that only should be assigned to a Brahma-na which would be just sufficient for maintaining him. I, however, do not accept that opinion. On the other hand, I think that if a Brahmana seeks to leave a kingdom for the king's neglect in providing him with means of support, such means should be assigned to him, and, further, if he intends to take that step for procuring the means of luxury, he 3
be requested to stay and supplied with even those means. Agriculture, cattle-rearing, and trade, provide all men with the means of living. knowledge of the Vedas, however, provide them with the means of obtaining heaven. They, therefore, that obstruct the should
still
A
study of the Vedas and the cause of Vedic practices, are to be regarded enemies of society. 4 It is for the extermination of these that
as
Brahman created Kshattriyas. Subdue thy foes, protect thy subjects, worship the deities in sacrifices, and fight battles with courage, O A king should protect those that deserve prodelighter of the Kurus The king who does this is the best of rulers. Those kings that tection. do not exercise the duty of protection live a vain life. For the benefit of all his subjects the king should always seek to ascertain the acts and !
thoughts of all, O Yudhishthira; and for that reason he should set spies and secret agents. 5 Protecting others from thy own, and thy own from others, as also others from others, and thy own from thy own, do thou always cherish thy people. Protecting his own self first from every one, the king should protect the Earth. Men of knowledge have said that
everything has these,
viz.,
its
root in
What
are his
what are the sources
of
The king should always reflect upon laches, to what evil habits he is addicted, self.
his weakness,
and what are the sources
of his
1 The Brahmanas are authorities for guiding other men. When, therefore, a particular Brahmana leaves the kingdom, the people lose in him a friend, teacher, and guide. T.
2 The king should dissuade in the manner indicated in verse 4. If that does not suffice, and if the person intending to leave refers to the king's previous neglect, the king should ask forgiveness and, of course, T. assign him the means of maintenance. , 3 The original is elliptical in construction. The eatat of the first line has been supplied in the translation. In rendering the second line, the second half should come first. The Burdwan version, as usual, is erroneous K.P. Sing's also is incomplete and inaccurate. T.
4 The word used and order. -T. 5 yunjita.
Some T.
is
texts read
Dasyus,
literally,
Yoddhyavyam
robbers
for
;
here, enemies of society
Boddhyavyam, and Ihunjita
for
8ANTI PABVA
205
The king should cause secret and trusted agents to wander through the kingdom for ascertaining whether his conduct as displayed on the previous day has or has not met with the approbation of the people. Indeed, he should ascertain whether his conduct is or is not faults.
generally praised, or, ces,
in
is
or
is
not acceptable to the people of the provinin earning a good name virtuous and possessed of
and whether he has or has not succeeded
Amongst those that
are
kingdom. wisdom, those that never retreat from battle, and those that do not reside in thy kingdom, those that are dependent on thee, and those that are thy ministers, as well as those that are independent of party, they that praise or blame thee should never be objects of disregard with his
thee,
O
Yudhishthira
good opinion and neutrals,
No
1 I
man,
O
sire,
can succeed
in
earning the
have
friends, foes,
whom
are equal in
of all persons in the world. All persons
O
Bharata
"Yudhishthira
!'
said,
'Among persons
all
of
might of arms and accomplishments, whence does one acquire superiority over all the rest, and whence does that one succeed in ruling over
them
?'
"Bhishma are immobile
no teeth their
king,
;
;
'Creatures that are mobile devour things that animals again that have teeth devour those that have said,
wrathful snakes of virulent poison devour smaller ones of
own species. (Upon this principle, among human being who is strong, preys upon those that are weak. The
also,
king,
the
O
Yudhishthira, should always be heedful of his subjects as also of his foes.
If
he becomes heedless, they
O
fall
upon him
like
vultures (on
kingdom who purand low at and who in course of articles chase (for sale), prices high their journeys have to sleep or take rest in forests and inaccessible 2 be not afflicted by the imposition of heavy taxes. Let not the regions, agriculturists in thy kingdom leave it through oppression they, who carrion).
Take
care,
king, that the traders in thy
j
bear the burthens of the king, support the other residents also of the 3 The gifts made by thee in this world support the gods, kingdom. These, Pitris, men, Nagas, Rakshasas, birds, and animals. Bharata,
O
kingdom and protecting its thee on the subject, O son of Pandu
are the means of governing a
again discourse to
rulers.
I shall
'
!'
1 I.e., thou shouldsfe care for such opinion, without being angry with those that censure or blame thee. T.
2 I.e., they who have to undergo such privations in carrying on their T. useful occupation should not be taxed heavily. 3 The correct reading is bharanti. Taranti also may give the same meaning. K.P. Singha has erroneously rendered the second line. T.
SECTION XC That foremost
persons conversant with the Vedas, viz Utatthya of Angirasa's race, discoursed cheerfully (on former occasion) unto Yuvanaswa's son Mandhatri. I shall now, O
"Bhishma
said,
of
all
,
Yudhishthira, recite to thee everything that Utatthya, that foremost of all persons conversant with the Vedas, had said unto that king. "Utatthya said, One becomes a king for acting in the interests
Know
of righteousness and not for conducting himself capriciously.
is, indeed, the protector of the world. If this, O Mandhatri On the the king acts righteously, he attains to the position of a god.* other hand, if he acts unrighteously, he sinks into hell, All creatures ;
the king
upon righteousness. Righteousness, in its turn, rests upon the king. That king, therefore, who upholds righteousness, is truly a king. That king who is endued with a righteous soul and with every kind of grace If a king fails to chastise unis said to bean embodiment of virtue. the his desert mansion and he incurs obloquy amortg gods righteousness, of men who are of their own duties are observant The efforts men. always crowned with success. For this reason all men seek to obey the dictates of righteousness which are productive of prosperity. When sinfulness is not restrained, righteous behaviour comes to an end and unrighteous increases greatly. When sinfulness is not restrained, no rest
one can, according to the rights of property as laid down in the scripThis thing is mine and this is not mine. When sinfulness the world, men cannot own and enjoy their own wives and in prevails tures, say
and houses. The deities receive no worship, the Pitris no offerings in Sraddhas, and guests no hospitality, when sinfulness The regenerate classes do not study the Vedas, or is not'restrained. animals and
fields
observe high vows, or spread out sacrifices, when sinfulness is not restrained- The minds of men, O king, become weak and confounded like those of persons wounded with weapons, when sinfulness is not restrained.
Casting their eyes on both the worlds, the Rishis
made
the
king, that superior being, intending that he should be the embodiment 2 He is called Rajan in whom righteousness of righteousness on Earth. shines.
That
a Vrishala.* viz,, Vrisha.
king, again in
whom
there
is
no righteousness,
is
called
The divine Dharma (Righteousness) has another name, He who weakens Vrisha is known by the name of Vrishala.
T. 1 I.e.i goes to heaven. 2 Bhishma says that this discourse is very old. Probably this verse has reference to the writer's idea of the motives that impelled the Rishis of Brahmavarta whon they devised for their Indian colony the kingly form
government. T. 3 This verse gives the etimology of the words Raj an and Vrishala. He in whom righteousness shines (raj a te) is a .Raj'an ; and he in whom righteousness, called Vri$ha disappears, is a Vrishala, Vide next verse. T of
t
SANTI PABVA
207
A
king should, therefore, advance the cause of Righteousness. All creatures grow in the growth of righteousness, and decay with its decay. Righteousness, therefore, should never be permitted to decay. Right-
Dharma because it aids the acquisition and preservaThe sages, O king, have declared that Dliarma The Self-born restrains and set bounds to all evil acts of men. Dharma for the created advancement and growth of (Brahman) eousness
is
called
tion of wealth (Dhana).
For
creatures.
this reason, a king
should act according to the dictates
Dharma for benefiting his subjects* For this reason among kings, Dharma has been said to be the foremost That foremost of men who rules his subjects righteously is of
also,
O
tiger
of all things.
called a king.
Disregarding lust and wrath, observe thou the dictates of righteousness. Among all things, O chief of Bharata's race, that conduce to the prosperity of kings, righteousness is the foremost. Dharma, again, has spring from the Brahmana. For this reason, the Brahmana should
always be worshipped. Thou shouldst, O Mandhatri, gratify with humility the wishes of Brahmanas. By neglecting to gratify the wishes of Brahmanas, the king brings danger on himself. In consequence of such neglect, he fails to obtain any accession of friends while his foes increase in number. *In consequence of malice towards the
Brahmanas from his folly, the goddess of prosperity who had formerly dwelt with him became enraged and deserted the Asuras Vali the son of springing
Deserting the Asura she repaired to Indra the chief of the Beholding the goddess living with Purandara, Vali indulged
Virochana. deities.
in
many
vain regrets.
This,
O
puissant one,
is
the results of malice
Be thou awakened, O Mandhatri, so that the goddess of The Srutis delare that Unnot in wrath desert thee may prosperity
and
pride.
!
righteousness begat a son This Pride, king, led
O
Many
named Pride upon the goddess of prosperity. many among the gods and the Asuras to ruin.
royal sages also have suffered destruction on his account. He who succeeds in conquering king
thou, therefore, awaken,
O
!
Do him
He, on the other hand, who suffers himself to be conquered by him, becomes a slave. If, O Mandhatri, thou wishest for an eternal life (of felicity), live as a king should that does not indulge in Abstain from companionthese two, viz., Pride and Unrighteousness
becomes
a king.
!
intoxicated (with pride), him that is heedless (of of the dictates honesty), him that is a scoffer of religion, him that is ship with him that
is
them when united. Keep from the company of ministers whom thou hast once punished and especially of women, as also from mountains and uneven lands and inaccessible fastness and elephants and horses and (noxious) Thou shouldst also give up wandering in the night, and avoid reptiles. the faults of stinginess and vanity and boastfulness ancRrrath. Thou shouldst never have intercourse with unknown women, or those of
insensate, and forbear to pay court to all of
thy
self aloof
equivocal sex, or those that are lewd, or those that are the wives of
MAHABHABATA
208
other men, or those that are unmarried virgins. When the king does not restrain vice, a confusion of castes follows, and sinful Rakshasas, and persons of neutral sex, and children destitute of limbs or possessed thick tongues, and idiots, begin to take birth in even respectable Therefore, the king should take particular care to act families. righteously, for the benefit of his subjects. If a king acts heedlessly, a
of
great evil becomes the consequence. Unrighteousness increases, causing confusion of castes. Cold sets in during the summer months, and
a
disappears when its proper season comes. Drought and flood and pestilence afflict the people. Ominous stars arise and awful comets appear
on such occasions. the kingdom,
make
Diverse* other portents, indicating destruction of If the king does not take their appearance.
measures for his own safety and does not protect his subjects, the latter first meet with destruction and then destruction seizes the king himself Two persons combining together snatch the wealth of one, and many acting in concert rob the two. The virginity of maidens is defloured. Such a state of things is said to arise from the king's faults. All rights
property come to an end among men, righteousness, acts heedlessly.'
of
when
the king, abandoning
'
SECTION XCI "Utatthya said, If the deity of the clouds pours rain seasonably and the kings acts virtuously, the prosperity that ensues maintain the subjects in felicity. That washerman who does not know how to wash away the filth of cloth without taking away its dye, is very unskilful in his profession. That person among Brahmanas or Kshattriyas or Vaisyas who, having fallen away from the proper duties of his order, has
become a Sudra,
truly
is
to be
compared
Menial service attaches to the Sudra
to such a
washerman.
the Vaisya the and Brahmacharyya, penances, mantras, and truth, attach, to the Brahmana. That Kshattriya who knows how to correct the faults of behaviour of the other orders and to ;
agriculture to
science of chastisement to the Kshattriya
wash them clean
like a
The respective
to be their king.
O
Kali,
washerman,
really their father
and deserve
ages called Krita, Treta, Dwapara, and
bull of Bharata's race, are
who
is
;
;
all
dependent on the conduct of the
1 constitutes the age.
The four orders, the Vedas and the respect of the four modes of life, all become confused and weakened when the king becomes heedless. The three kinds of Fire, the three Vedas, and sacrifices with Dakshina, all become The king is the creator of all lost when the king becomes heedless. It is
king.
the king
duties in
The address Bharatarshabha is misplaced, seeing that it is Uttatha speakiril>and Mandhatri who is listening. The sense of the verse is that it is the king who causes the age, for if he acts righteously, the age that sets in is Krita ; if, on the other hand, he acts sinfully, he causes the T. Kali 9-ge to set in &c., &o., 1
who
is
;
SANTI PAKVA
209
creatures, and the king is their destroyer. That king who is of righteous soul is regarded as the creator, while he that is sinful is regarded as the destroyer. The king's wives, sons, kinsmen, and friends, all
become unhappy and indulge in grief when the king becomes heedless. Elephants and steeds and kine and camels and mules and asses and other animals all lose their vigour when the king becomes unrighteous. It is said, O Mandhatri, that the Creator created Power (represented by the king) for the object of protecting Weakness. Weakness is, indeed, a great being, for everything depends upon it. 1 All creatures worship the king. All creatures are the children of the king. If, therefore, grief.
O
monarch, the king becomes unrighteous, all creatures come to of the weak, of the Muni, and of the snake of virulent
The eyes
poison, should be regarded
as
unbearable.
Do
not, therefore,
Thou shouldst regard Take care that the eyes of
into (hostile) contact with the weak. as always subject to humiliation. do not burn thee with thy kinsmen.
the the
come weak
Weak
In a race scorched by the eyes of Such eyes burn the race to its very roots. Do not, therefore, come into (hostile) contact with the weak Weakness is more powerful than even the greatest Power, for that Power which is scorched by Weakness becomes totally exterminated. the weak,
no children take birth.
!
If a
person,
who has been humiliated
or struck,
fails,
while shrieking
for assistance, to
obtain a protector, divine chastisement overtakes the king and brings about his destruction. Do not, sire, while in enjoyment of Power, take wealth from those that are Weak. Take care that
O
Weak
do not burn thee like a blazing fire The by weeping men afflicted with falsehood slay the children and animals of those that have uttered those falsehoods. Like a cow a 2 If the fruit sinful act perpetrated does not produce immediate fruits. that the eyes of the
!
tears shed
not seen in the perpetrator himself, it is seen in his son or in his son's son, or daughter's son. When a weak person fails to find a rescuer, the great rod of divine chastisement falls (upon the king). When all is
subjects of a king (are obliged by
distress to) live
like
Brahmanas, by
mendicancy, such mendicancy brings destruction upon the king. When all the officers of the king posted in the provinces unite together and act with injustice, the king is then said to bring about a state of un-
mixed
evil
upon
wealth, by unjust
his
kingdom.
means
When
or acting
the officers of the king extort
from
lust or avarice,
from persons
piteously soliciting for mercy, a great destruction then is sure to overtake the king. mighty tree, first starting into life, grows into large
A
proportions.
Numerous creatures then come and seek
its
shelter
1 He who protects Weakness wins heaven, while he who persecutes goes to hell. Weakness, thus, is a great thing. Its power, so to say, is such that it can lead to heaven and hell every one with whom it may come into contact. T. it
2
27
The keeper
of a
cow has
to wait,
till it is
calved, for milk.
T.
MAHABHARATA
210
When, however,
it is
that had recourse to residents of a rites,
cut it
down or consumed in a conflagration, those become homeless. 1 When the
for shelter all
kingdom perform
and applaud the good
acts of righteousness
qualities of
and
all
religious
the king, the latter reaps an
When, on the other hand, the residents, moved by ignorance, abandon righteousness and act unrighteously, the king becomes overtaken by misery. When sinful men whose acts are known are allowed to move among the righteous (without being punished for
accession of affluence.
their misdeeds), Kali then overtakes the rulers of those realms.
2
When
all wicked people, his kingthrives in prosperity. The kingdom of that king certainly thrives pays proper honours to his ministers and employs them in measures
the king causes chastisement to overtake
dom who
of policy
and
in battles.
Such
a ruler enjoys the
wide Earth for ever.
That king who duly honours all good acts and good speeches succeeds in earning great merit. The enjoyment of good things after sharing them with others, paying proper honours to the ministers, and subjugation of persons intoxicated with strength, are said
to constitute the
great
duty of a king. Protecting all men by words, body, and deeds, and never forgiving his son himself (if he has offended), constitute the great duty of the king. The maintenance of those that are weak by sharing with them the things he has, and thereby increasing their strength, constitute the duty of the king. Protection of the kingdom, extermination of robbers, and conquering in battle, constitute the duty of the king. Never to forgive a person however dear, if he has committed
an offence by act or word, constitutes the duty of the king. Protecting those that solicit shelter, as he would protect his own children, and
never depriving one of the honours to which he is entitled, constitute 3 the duty of the king. Adoring the deities, with a devoted heart, in sacrifices completed by presents, and subduing lust and envy, constitute the duty of the king, Wiping the tears of the distressed, the helpless, and the old, and inspiring them with joy, constitute the duty of the king. Aggrandising friends, weakening foes, and honouring the good, constitute the duty of the king. Cheerfully observing the obligations of truth, always making gifts of land, entertaining guests, and supporting dependents, constitute the duty of the king. That king who favours those that deserve favours and chastises those that deserve chastise-
ment earns great merit both here and hereafter. The king is Yama himself.
ous.
He
is,
O
Mandhatri, the god (incarnate) unto
By subduing 1
The
his senses
all
that are righte-
he succeeds in acquiring great affluence. By
sen.se is, I suppose, that
if the king be overtaken by destrucdo not escape. T. Map 2 Rajnah, Nil&kantha thinks, is an accusative plural. T. 3 Some texts read Saranikan, meaning traders that make journeys
tion, his officers
and voyages.
T.
SANTI PAKVA
them he incurs sin. Paying proper honours unto Ritu/ijas and preceptors, and doing good offices unto them constitute 1
not subduing
and
priests
211
the duty of the king.
Yama
governs
creatures without observing
all
The king should imitate him in his behaviour by restraining all his subjects duly. The king is said to resemble the Thousandeyed (Indra) in every respect. That, O bull among men, should be regarded as Righteousness which is regarded as such by him. Thou
distinctions.
shouldst, without being
heedless,
cultivate forgiveness, intelligence,
patience, and the love of all creatures.
the strength and weakness of all
men and
Thou shouldst
also
ascertain
learn to distinguish
between
Thou shouldst conduct thyself with propriety tocreatures, make gifts, and utter agreeable and sweet words.
right and wrong.
wards
Thou
all
shouldst maintain the residents of thy city and the provinces in
happiness. subjects.
that king
A
king
who
Sovereignty,
who
is
is
O
not clever, never succeeds in protecting his very heavy burthen to bear. Only
sire, is a
possessed of
wisdom and courage, and who
is
conver-
sant with the science of chastisement, can protect a kingdom. He, on the other hand, who is without energy and intelligence, and who is not
versed in the great science,
is
incompetent to bear the burthen cf
sovereignty. Aided by ministers of handsome features and good birth, clever in business, devoted to their master, and possessed of great learning, thou shouldst examine the hearts and acts of all men including
the very ascetics in the forests. Conducting thyself thus, thou wilt be able to learn the duties of all orders of men. That will aid thee in
observing thy own duties, whether when thou art in thy country or when thou repairest to other realms. Amogst these three objects, viz., Virtue, Profit, and Pleasure, Virtue is the foremost. He that is of virtuous soul obtains great happiness both here and hereafter. If men be treated with honour, they can abandon (for the sake of the honour
thou mayst give them) their very wives and sons. By attaching good men to himself (by doing good offices unto them), by gifts, sweet words, heedfulness and purity of behaviour, a king may win great prosperity. Mandhatri, be heedless to these qualities and not, therefore,
O
Do
The king should never be
heedless in looking after hisownlaches, as also after those of his foes. He should act in such a way that his acts.
and he should himself assail This is the way in which Vasava, and the great royal sages have acted. Do thou
may not be able to detect them when theirs are visible. foes
Yama, and Varuna, and observe
all
the same conduct.
his laches,
Do
thou,
O
great
king,
adopt this
1 The king is God (incarnate) unto all righteous men, because they expect everything from him. As regards the second line, the meaning depends upon bharati, which, as the commentator explains means, ''obtains affluence or prosperity. For Fatukah some texts read Pavakah. The meaning then would be "becomes as a fire," i.e., destroys his own roots, or, probably, "becomes destructive to others."!.
may
MAEABHARATA
212
O
behaviour which was followed by those royal sages. Do thou soon, bull of Bharata's race, adopt this heavenly road. The gods, the Rishis, the
and the Qandharvas, possessed of great energy, sing the both here and hereafter, of that king whose conduct is righte-
Pirn's,
praises, i
ous
!
Thus
"Bhishma continued,
addressed by Utatthya,
was
Mandhatri, unhesitatingly did as he
Do thou
lord of the wide Earth.
Thou
Mandhatri. in
also,
directed,
O
O
Bharata,
and became the
king, act righteously
wilt then, after ruling the Earth, obtain
sole like
an abode
'
heaven
!'
SECTION XCII "Yudhishthira
'How
said,
should a righteous king,
desirous of adhering to a course of righteousness, behave ? this,
O foremost of "Bhishma
men
said,
Answer me,
!
'In this
O
connection
Grandsire is
I
who
is
ask thee
!'
cited the old story of
what
Vamadeva gifted with great intelligence and acquainted with the true import of everything sang in ancient times. Once upon a time, king Vasumanas, possessed of knowledge and fortitude and purity of behaviour, asked the great Rishi
Vamadeva
of high ascetic merit, saying, words holy fraught with righteousness and of grave import, as to the conduct to be observed by me so that I may not fall away from the duties prescribed for me Unto him of a golden
Instruct me,
O
one, in
!
complexion and seated at his ease foremost of ascetics,
''Vamadeva
viz..
said,
like
Vamadeva,
Do
Yayati, son of Nahusha, that
of great energy, said as follows
thou act righteously.
There
is
:
nothing
superior to Righteousness- Those kings that are observant of righteousThat king who regards ness, succeed in conquering the whole Earth.
Righteousness to be the most efficacious means for accomplishing his objects, and who acts according to the counsels of those that are
That king who disregards Righteousness and desires to act with brute force, soon falls away from Righteousness and loses both Righteousness and Profit. That king who acts according to the counsels of a vicious and sinful minister becomes righteous, blazes forth with righteousness.
and deserves to be slain by his subjects family. Indeed, he very soon meets with destruction. That
a destroyer of righteousness
with
all his
who
incompetent to discharge the duties of state-craft, who is governed by caprice in all his acts, and who indulges in brag, soon meets with destruction even if he happens to be ruler of the whole king
Earth.
who
is
is
That king, on the other hand, who is desirous of prosperity, from malice, who has his senses under control, and who is
free
gifted with intelligence, thrives in
affluence like the ocean swelling with the waters discharged into it by a hundred streams. He should never consider himself to have a sufficiency of Virtue, enjoyments, wealth, intelligence, and friends. Upon these depends the conduct of
SANTI PARVA
218
the world.
By listening to these counsels, a king obtains fame, achievements, prosperity, and subjects. Devoted to virtue, that king who seeks the acquisition of virtue and wealth by such means, and who begins all his measures after reflecting upon their objects, succeeds in That king who is illiberal, and without by undue chastisements, and who is rash in his acts, soon meets with destruction. That king who is not gifted with intelligence fails to see his own faults. Covered with infamy obtaining
great prosperity.
affection,
who
his subjects
afflicts
here, he sinks into hell hereafter.
If the king gives proper honour to and recognises the value of sweet speeches by himself uttering them on all occasions, his subjects then dispel the calamities that overtake him, as if these had fallen upon themselves. That king who has no instructor in the ways of righteousness and who never asks others for counsels, and who seeks to acquire wealth by means that caprice suggests, never succeeds in enjoying happiness long. That king, on the other hand, who listens to the
them that deserve
makes
it,
gifts,
instructions of his preceptors in matters connected with virtue, supervises the affairs of his tions
is
kingdom
himself,
and who
who
in all his acquisi-
guided by considerations of virtue, succeed in enjoying happi'
ness for a long time.
'
SECTION
XCIII
'Vamadeva continued, When the king, who is powerful, acts unrighteously towards the weak, they who take their birth in his race imitate the same conduct. Others, again, imitate that wretch who sets sin agoing. Such imitation of the man ungoverned by restraints soon
upon the kingdom. The conduct of a king who is observant of his proper duties, is accepted by men in general as a model for imitation. The conduct, however, of a king who falls away from 1 his duties, is not tolerated by his very kinsfolk. That rash king who, brings destruction
disregarding the injunctions laid
down
in the scriptures, acts
with
high-handedness in his kingdom, very soon meets with destruction. That Kshattriya who does not follow the conduct observed from days of old by other Kshattriyas conquered or unconquered, is said to fall away from Kshattriya duties. Having seized in battle a royal foe that did
some good
to the conqueror on a former occasion, that king
who
does not, actuated by malice, pay him honours, is said to fall away from Kshattriya duties. The king should display his power, live cheerfully,
and do what is necessary in seasons of danger. Such a ruler becomes the beloved of all creatures and never falls away from prosperity. If thou dost disservice to any person, thou shouldst, when the turn comes,
The think, translates this verse erroneously. The speaker, in this verse, desires to illustrate the force of righteous conduct. T. 1
K. P. Singha,
Burdwan version
I
is correct.
MAHABHARATA
214
do him service. One who is not loved becomes an object of love, if hedoes what is agreeable. Untruthful speeches should be avoided. Thou shouldst do good to others without being solicited. Thou shouldst never abandon righteousness from lust or wrath or malice. Do not give harsh Do not utter undignified answers when questioned by anybody.
Never be in a hurry to do anything. Never indulge in malice. By such means is a foe won over. Do not give way to exclusive joy when anything agreeable occurs, nor suffer thyself to be overwhelmed with sorrow when anything disagreeable occurs. Never indulge in grief when thy pecuniary resources are exhausted, and always remember the duty of doing good to thy subjects. That king who always does what is agreeable by virtue of his disposition achieves speeches.
The king all his measures and is never shorn of prosperity. should always, with heedfulness, cherish that devoted servant who abstains from doing what is injurious to his master and who always does
success in
what is for his good. He should appoint in all great affairs persons that have subjugated their senses, that are devotedly loyal and of pure behaviour, and that are possessed of ability. That person, who by the possession of such qualifications pleases the king and who is never heedless in taking care of the interests of his master, should be appointed by the king in the affairs of his kingdom. On the other hand, the
king becomes divested of prosperity by appointing to important offices men that are fools and slaves of their senses, that are covetous and of deceitful and hypocritical, that are and ignorant, that are low-minded, and
disrespectable conduct, that are malicious,
wicked-souled,
women, and hunting. That king, who, first protects others that deserve protection, feels the satisfaction of finding his subjects growing in prosperity. Such a addicted to drink, gambling, protecting his
own
self
,
king succeeds also in obtaining greatness. A king should, by secret agents that are devoted to him, watch the conduct and acts of other kings.
By such means can he
obtain superiority.
Having injured a
powerful king, one should not comfort himself with the thought that he (the injurer) lives at a great distance from the injured. Such king
when injured falls upon the injurer like the hawk swooping down upon A king whose power has been its prey, in moments of heedlessness. consolidated and who is confident of his own strength, should assail a neighbour who is weaker than himself but never one that is stronger.
A
who
devoted to virtue, having acquired the sovereignty of protect his subjects righteously and slaughter foes in battle. Everything belonging to this world is destined to destruction. Nothing here is durable. For this reason, the king, king
is
the Earth by prowess, should
adhering to righteousness, should protect his subjects righteously. The defence of forts, battle, administration of justice, consultations on questions of policy, and keeping the subjects in happiness, these five acts constribute to enlarge the dominions of a king. That king who
8ANTI PARVA takes proper care of these
is
215
regarded to be the best of kings.
By
always attending to these, a king succeeds in
protecting his kingdom. to supervise all these matters at
however, for one man Making over such supervision to
It is impossible, all
times.
his
ministers, a king
may
govern the Earth for ever. 1 The people make such a person their king who is liberal, who shares all objects of enjoyment with others, who is possessed of a mild disposition, who is of pure behaviour, and who will never abandon his subjects. He is obeyed in the world who, having listened to counsels of wisdom, accepts them, abandoning his own opinions. That king who does not tolerate the counsels of a well-wisher
inconsequence of their opposition to his own views, who listens with is said unto him in opposition to his views, and who does not always follow the conduct of high and noble persons conquered or unconquered, is said to fall away from the duties of Kshattriyas. From ministers that have once been chastised, from women in especial, from mountains and inaccessible regions, from elephants and horses and reptiles, the king should always, with heedfulness, protect his own inattention to what
2
That king who, abandoning
makes favourites and never succeeds in compassing the (intended) ends of his measures. That king of infirm soul, who, yielding to the influence of wrath and malice, does not love and honour those amongst his kinsmen that are possessed of good qualities, is said to live on the very verge of destruction. That king, who attaches to himself accomplished persons by doing good to them even though he may not like them at heart, succeeds in enjoying fame for ever. Thou shouldst never impose taxes unseasonably. Thou shouldst not be grieved self.
his chief minister?,
of low persons, soon falls into distress,
at the occurrence of
anything disagreeable, nor rejoice exceedingly Thou shouldst always set thyself to the accomplishment of good acts. Who amongst the dependent king is truly devoted to thee, and who is loyal to thee from fear, and who amongst
at anything agreeable.
always be ascertained by thee. The king, even he be powerful, should trust them that are weak, for in moments of
them has if
faults, should
heedlessness the
weak may
seizing their prey.
even
if
A man
assail the
powerful
of sinful soul
like a flock of vultures
seeks to injure his master
the latter be sweet-speeched and possessed of every accomplish-
ment. Do not, therefore, place thy confidence upon such men. Nahusha's son Yayati, in declaring the mysteries of king-craft, said that a person engaged in ruling men should slay even foes that arc contemptible.
unto the ministers already spoken of. T. of the passage is that the king should not ride vicious elephants and horses, should guard himself against poisonous reptiles and the arts of women, and should take particular care while ascending mountains or entering inaccessible regions such as forests and woody 1 Teshu,
2
^alleys,
i.e.,
The sense
T.
SECTION XCIV 41
'Vamadeva said, The king should win victories without battles. Victories achieved by battles are not spoken of highly, monarch, by the wise. When the sovereign's own power has not been confirmed,
O
make new
not proper that a king whose power has not been consolidated should seek to make such acquisitions. The power of that king whose dominions are wide and he should not seek to
acquisitions.
It is
and contented, and who That king whose soldiery are contented, gratified (with pay and prize), and competent to deceive foes, can with even a small force, subjugate the whole EarthThe power of that king whose subjects, whether belonging to the cities or the provinces, have compassion for all creatures, and possessed of wealth and grain, is said to be confirmed. abound with wealth, whose subjects are
has a large
When
number
of officers, is said
loyal
to be confirmed.
greater than that of a foe, he intelligence, seek to acquire the latter's
the king thinks that his
power
is
should then, aided by his territories and wealth. A king whose resources are increasing, who is compassionate unto all creatures, who never loses any time by pro-
and who is careful in protecting his own self, succeeds in earning advancement. That king who behaves deceitfully towards his own people that have not been guilty of any fault, shears his own self like a person cutting down a forest with an axe. If the king does not always attend to the task of slaying his foes, the latter do not diminish. That king, again, who knows to kill his own wrath, finds no enemies. If the king be possessed of wisdom, he would never do any act that is disapproved by good men. He would, on the other hand, always engage himself in such acts as would lead to his own benefit and that of others. That king who, having accomplished all his duties, becomes happy in the approbation of his own conscience, has never to incur the reproach of others and indulge in regrets. That king who observes such conduct towards men succeeds in subjugating both the worlds and crastination,
'
enjoy the fruits of victory.
"Bhishma
'Thus addressed by Vamadeva, king he was directed. Without doubt, thyself also, following these counsels, shalt succeed in conquering both the worlds/
Vasumans did
continued,
as
'
SECTION XCV "Yudhisthira saidi Kshattriya in battle,
a Kshattriya desires to subjugate another should the former act in the matter of that
'If
how
? Questioned by me, do thou answer it f 'Bhishma said, 'The king, with or without an army at his back, entering the dominions of the king he would subjugate, should say unto
victory
all
the people,
I
am
your king
!
I
shall
always protect you
!
Give me
SANTI PABVA
217
If the people accept him the just tribute or encounter me in battle for their king, there need not be any fighting. If, without being !
Kshattriyas by birth, they show signs of hostility, they should then, observant as they are of practices not laid down for them, be sought to be restrained by every means. People of the other orders do take up arms (for resisting the invader) if they behold the Kshattriya unarmed
and making too much
for fight, incapable of protecting himself,
of the
1
enemy-' "Yudhishthira said.
'Tell
me,
O
Kshattriya king conduct himself in fight Kshattriya king
"Bhishma
grandsire, how should that who advances against another
I
said,
'A Kshattriya must not put on armour for fightOne should fight one, and abandon the
ing a Kshattriya unclad in mail.
2 If the enemy comes clad opponent when the latter becomes disabled. on mail. If the enemy advances his also should in mail, put opponent backed by an army, one should, backed by an army, challenge him to
If
battle.
the
aid of deceit.
enemy fights aided by deceit, he sbould be met with the If, on the other hand, he fights fairly, he should be
means. One should not on horse-back proceed against car-warrior should proceed against a car-warrior. a car-warrior. When an antagonist has fallen into distress, he should not be struck nor should one that has been frightened, nor one that has been van-
with
resisted
fair
A
;
3 Neither poisoned nor barbed arrows should be used. These quished. are the weapons of the wicked. One should fight righteously, without
yielding to wrath or desiring to slay. slain, or one that is sonless
A weak or wounded
man
should
or one whose weapon has been that has fallen into distress or one whose bow-string
not be
;
broken or one has been cut or one that has lost his vehicle. A wounded opponent should either be sent to his own home, or, if brought to the victor's quarters, should have his wounds attended to by skilful surgeons. When in consequence of a quarrel between righteous kings, a righteous warrior falls into distress, (his wounds should be attended to and) when ;
;
;
cured he should be set at liberty.
This
is
the eternal duty.
Manu
down that kings should fight 1 The sense is that although with those only that are of the kingly order, yet when the Kshattriyas do not arm themselves for resisting an invader, the other orders, may those that so arm themselves against the Kings. fight for putting down it
is laid
T.
2 The Bengal reading of this verse, which I adopt, is better than the Bombay reading. The Bengal reading is more consistent with what If the Bombay reading be adopted, the translation follows inverses. "One should not fight a Kshattriya in battle unless he would run thus on armour. One should fight with one, after challenging in these has :
put
1
K.P. Singha's rendering is 'Shoot, for I am shooting at thee as T. Burdwan The version, correct. usual, is wrong. substantially 3 The distress referred to here is of being unhorsed or deprived of car
words
or of weapons, &o.
28
I
:
T.
MAEABHARATA
218
himself, the son of the Self-born (Brahman), has said that battles should
be fought those that
The righteous should always act righteously towards are righteous. They should adhere to righteousness without
fairly.
destroying it. If a Kshattriya, whose duty it is to fight righteously, wins a victory by unrighteous means, he becomes sinful. Of deceitful conduct, such a person is said to slay his own self. Such is the practice of those that are wicked. Even he that is wicked should be subdued by fair means. It is better to lay down life itself in the observance of righteousness than to win victory by sinful means. perpetrated sin does not immediately produce
Like its
a
cow,
fruits.
O king,
That
sin
A consuming sinful person, acquiring wealth by sinful means, rejoices greatly. But the sinner, gaining advancement by sinful ways, becomes wedded to sin. Thinking that virtue has no efficacy, he jeers at men of righteous behaviour. Disbelieving in virtue, he at last meets with destruction.
overwhelms
his roots
the perpetrator after
and branches.
in the noose of Varuna, he still regards himself immortal. Like unto a large leathern bag purled up with wind, the sinner dissociates himself entirely from virtue. Soon, however, he disappears
Though enmeshed
its very roots. Then him broken resemble an earthen on a stony pot people, beholding surface, speak of him as he deserves. The king should, therefore, seek both victory and the enhancement of his resources, by righteous
like a tree
on the river-side washed away with
'
means.'
SECTION XCVI "Bhishma
said,
*A king should never desire
to subjugate
the
Earth by unrighteous means, even if such subjugation would make him the sovereign of the whole Earth. What king is there that would rejoice after obtaining
victory by unfair means
?
A
victory stained by un-
righteousness is uncertain and never leads to heaven. Such a victory, bull of Bharata's race, weakens both the king and the Earth. A
warrior whose armour has fallen 1
am
thine,
off,
or joining his hands, or
or
who
who
begs for quarter, saying has laid aside his weapon, may
simply be seized but never slain. If a hostile king be vanquished by the troops of the invader, the latter should not himself fight his vanquished foe. On the other hand, he should bring him to his palace and
pursuade him for a whole year to say
I
am
thy slave
!
Whether he
says or does not say this, the vanquished foe, by living for a year in 1 If a king succeeds the house of his victor, gains a new lease of life.
by force a maiden from the house of his vanquished foe, he should keep her for a year and ask her whether she would wed him
in bringing
The
I, therefore, expand it after the original is very elliptical; the commentator. Regarding the last half of the second line, 1 do not follow Nilakantha in his interpretation. T,
1
manner
of
PARYA
219
one else. If she does not agree, she should then be sent back. He should behave similarly in respect of all other kinds of wealth (such as slave) that are acquired by force. The king should never appropriate the wealth confiscated from thieves and others awaiting execution. or any
The kine taken from the enemy by force should be given away to the Brahmanas so that they may drink the milk of those animals. The bulls taken from the enemy should be set to agricultural work or returned to the
enemy.
king.
One
1
that
laid down that a king should fight one that is a not a king should never strike one that is a king. If
It is is
Brahmana, desirous of peace, fearlessly goes between two contending armies, both should immediately abstain from fight. He would break an eternal rule that would slay or wound a Brahmana. If any KshatIn triya breaks that rule, he would become a wretch of his ordera
addition to
this,
that Kshattriya
who
destroys righteousness and
wholesome and should be driven from society. A king desirous of obtaining victory should never follow such conduct. What gain can
barriers does not deserve to be reckoned as
transgresses all
a Kshattriya
won
be greater than victory
righteously
?
The
excitable classes (of a
kingdom recently conquered) should, without delay, be conciliated with soothing speeches and gifts. This is a good policy for the king to adopt.
men be sought to be governed with then the kingdom and side with (the would leave impolicy, they the for of calamities (in order that wait accession victor's) foes and they may then make head against the victor). Discontented men, If
instead of doing this, these
watching for the calamities of the king, promptly side with the latter's foe's, O monarch, in times of danger. An enemy should not be deceived by unfair means. Nor should he be wounded mortally. For, if struck
may
2
If a king possessed of little 3 resources be gratified therewith, he would regard life alone to be much.
mortally, his very
life
pass away.
That king whose dominions are extensive and full of wealth, whose subjects are loyal, whose servants and officers are all contented, is said That king whose Ritwijas and priests and preto have his roots firm. ceptors and others about him that are well-versed in all scriptures and deserving of honours are all duly respected, is said to be conversant with the ways of the world. It was by such behaviour that Indra got the sovereignty of the world. It is by this behaviour that earthly kings succeed in obtaining the status of Indra.
King Pratarddana, subjugating his foes in great battle, took all their wealth, including their very grain and medicinal herbs, but left their land untouched. 1
This verse also
2
The sense seems
3
This verse
exceedingly elliptical in the original. T. to be that in fighting with the aid of deceit the enemy should not be slain outright, such slaughter being sinful. Slaying an enemy, however, in fair fight is meritorious. T.
what goes
before.
is
is
not intelligible, nor does
T.
it
seem
to be connected
with
MAHABHABATA
220
King Divodasa, after subjugating his foes, brought away the very remnants of their sacrificial fires, their clarified butter (intended for For this reason he was deprived of the merit libations), and their food. 1 of his conquests. King Nabhaga (after his conquests) gave away whole kingdoms with their rulers as sacrificial presents unto the Brahmanas, excepting the wealth of learned Brahmanas and ascetics. The behaviour, O Yudhishthira, of all the righteous kings of old, was excellent, and I approve of it wholly. That king who desires his own prosperity should seek for conquests by the aid of every kind of excellence but never with that of deceit or with pride.' '
SECTION XCVII "Yudhishthira
said,
-'There are no practices,
O
king,
more
sinful
In marching or in battle, the king slays
than those of the Kshattriyas 2 By what acts then does the king win regions of large multitudes. O bull of Bharata's race, tell me this, O learned one, unto me felicity ? !
that desire to
know
"Bhishma
!'
said,
by attaching and kings become pure and
'By chastising the wicked,
cherishing the good, by sacrifices and
gifts,
It is true, kings desirous of victory afflict many creatures, but after victory they advance and aggrandise alL By the power of gifts, sacrifices, and penances, they destroy their sins, and their merit increases in order that they may be able to do good to all creatures. The
cleansed.
field, for reclaiming it, takes up both paddy-blades and His action, however, instead of destroying the blades of paddy,
reclaimer of a
weeds.
makes them grow more vigorously. They that wield weapons, destroy that deserve destruction. Such extensive destruction, however, causes the growth and advancement of those that remain- He who protects people from plunder, slaughter, and affliction, in consequence of thus protecting their lives from robbers, comes to be regarded as the giver of wealth, of life, and of food. The king, therefore, by thus adoring the deities by means of a union of all sacrifices whose Dakshina is the dispelling of every body's fear, enjoys every kind of 3 felicity here and attains to a residence in Indra's heaven hereafter-
many
1 The meaning is that king.Pratarddana took what is proper to be taken and hence he incurred no sin.- King Divodasa, however, by taking what he should not have taken, lost all the merit of his conquests. T. 2 Nilakantha
takes
Mahajanam
to
mean the Vaisya
traders that
accompany all forces. Following him, the vernacular translators take that word in the same sense. There can be little doubt, however, that this is erroneous. The word means "vast multitudes." Why should Yudhishthira refer to the slaughter of only the Vaisyas in the midst of troops as his reason for supposing Kshattriya practices to be sinful ? Apayana means "flight." I prefer to read Avayana meaning 'march/ T.
3
The protection
of subjects is
likened here to the performance of a
8ANTI PARVA
981
That king who, going out, fights his foes in battles that have arisen for the sake of Brahmanas and lays down his life, comes to be regarded as the embodiment of a sacrifice with illimitable presents. If a king, with quivers full of shafts, shoots them fearlessly at his foes, the very gods do not see any one on Earth that is superior to him. In such a
his
which he pierces the bodies of and capable The blood that flows from his body cleanses
case, equal to the nurn,ber of shafts with his
enemies,
the
is
number
of regions that he enjoys, eternal
every wish. him of all his sins along with the very pain that he feels on the occasion. Persons conversant with the scriptures say that the pains a Kshattriya
of granting
suffers in battle operate as penances for enhancing his merit. Righteous
persons, inspired with fear, stay in the rear, soliciting life from heroes that have rushed to battle, even as men solicit rain from the clouds. If
those heroes, without permitting the beseechers to incur the dangers keep them in the rear by themselves facing those dangers
of battle,
and defend them at that time of
fear, great
becomes
their merit-
If,
again, those timid persons, appreciating that deed of bravery, always
respect those defenders, they do what
is proper and just. By acting otherwise they cannot free themselves from fear. There is great
difference between its
men apparently
terrible din, against
Some
equal.
armed ranks of
rush to battle, amid
Indeed, the hero rushes
foes.
against crowds of foes, adopting the road to heaven. He, however, is
inspired with dastardly
fear, seeks safety in
flight,
who
deserting his
comrades in danger. Let not such wretches among men be born in thy The very gods with Indra at their head send calamities unto race them that desert their comrades in battle and come with unwounded !
limbs. He who desires to save his own life-breaths by deserting his comrades, should be slain with sticks of stones or rolled in a mat of dry grass for being burnt to death. Those amongst the Kshattriyas that
would be guilty killing animals.
1
of
such conduct should be killed after the manner of Death on a bed of repose, after ejecting phlegm and
urine and uttering piteous cries, is sinful for a Kshattriya. Persons acquainted with the scriptures do not applaud the death which a
Kshattriya encounters with unwounded body. The death of a Kshattriya, O sire, at home is not praise-worthy. They are heroes. Any unheroic act of theirs
is
cry, saying,
With the sick of
sinful
What
and inglorious.
sorrow
face emaciated
man
!
In disease,
How painful
and stench
issuing
plunges his relatives into
those that are hale, such a
desires for death itself.
One
I
!
from
grief.
man (amidst that
is
a hero,
his
a
great sinner
body and
!
clothes,
Coveting the condition his
tortures)
repeatedly
having dignity and pride,
1 he sacrifice that has the merit of all sacrifices. T. sacrifice is the dispelling of everybody's fear. 1 i.e.,
one may be heard to
must be
not at the weapon's edge, but otherwise.
final
T.
present in
that
MAHABHAKATA
222
does not deserve such an inglorious death.
Surrounded by kinsmen and
slaughtering his foes in battle, a Kshattriya should die at the edge of keen weapons. Moved by desire of enjoyment and filled with rage, a
hero
f tiriously
fights
and does not
feel the
wounds
inflicted
on
his
limbs
by Encountering death in battle, he earns that high merit fraught with fame and respect of the world which belongs to his or her and foes.
The hero, by not and contending by every means in his power, utter recklessness of life itself, at the van of battle, obtains the
ultimately obtains a residence in Indra's heaven.
showing in
his
back
in fight
companionship of Indra. Wherever the hero encountered death in the midst of foes without displaying ignoble fear or cheerlessness, he has " succeeded in earning regions hereafter of eternal bliss.'
SECTION XCVIII "Yudhishthira said, Tell me, O grand-sire, what regions are earned by unreturning heroes by encountering death in battle !'
"Bhishma
said,
'In this connection,
O Yudhishthira,
is
cited the
between Amvarisha and Indra. Amvarisha, Nabhaga, having repaired to heaven that is so difficult of
old story of the discourse
the son of
own The
acquisition, beheld his
generalissimo in those celestial regions in
king saw his puissant general blazing with endued with celestial form, seated on a very of kind energy, every beautiful car, and sojourning (in that vehicle) up and up towards still the
company
of Indra.
higher regions.
observing
how
Beholding the prosperity of his general Sudeva, and he sojourned through regions that were still higher, the
high-souled Amvarisha, filled with surprise, addressed Vasava, in the following words.
"Amvarisha bounded by the
Having duly governed the whole Earth having from desire of earning religious merit
said,
seas,
those duties that are
common
to the four orders as declared by the scriptures, having practised with rigid austerity all the duties of the Brahmacharyya mode, having waited with dutiful
practised
all
obedience upon my preceptors and other reverend seniors, having studied with due observances the Vedas and the scriptures on kingly having gratified guests with food and drink, the Pitris with with attentive study of the scriptures and with initiation (under proper forms into the mysteries of religion), and the gods with many excellent and high sacrifices, having duly observed Kshattriya duties according to the injunctions of the scripduties,
offerings in Sraddhas, the Rishis
tures,
having cast
my
O
eyes fearlessly upon hostile troops,
I
won many
This Sudeva, O chief of the deities, was formerly the generalissimo of my forces. It is true, he was a warrior of tranquil soul. For what reason, however, has he succeeded victories in battle,
in transcending
me
?
Vasava
He
!
never worshipped the gods
in high
and great
SANTI PABVA
He never
sacrifices.
gratified
223
the Brahmanas (by frequent and costly For what reason, then, has he
presents) according to the ordinance.
succeeded in transcending me ? "Indra said, Regarding this Sudeva, battle had often been spread out by him.
O
the great sacrifice of
sire,
The same becomes the case in that engages with every other man fight. Every warrior accoutred in armour, by advancing against foes in battle array, becomes installed Indeed,
in that sacrifice.
by
acting in
sacrifice of battle 11
*
said,
"
What
that such a person,
constitute the libations in that sacri-
constitute its liquid offerings
again, are regarded
hundred
a settled conclusion
!
Amvarisha
What
fice ?
it is
way, comes to be regarded as the performer of the
this
sacrifices
its Ritwijas 1
Tell
?
me
What all
is its
this,
O
Dakshinal
Who,
performer of a
!
'Indra said,
'Elephants constitute the Ritwijas of that sacrifice,
and steeds are its Addhyayyus. The flesh of foes constitutes its libations, 1 and blood is its liquid offering. Jackals and vultures and ravens, as its constitute shafts, also winged Sadasyas. These drink the remnants left
of
the liquid offering in this sacrifice and of
Heaps
libations.
lances
eat the
remnants and spears, of swords and darts and
of its
axes,
blazing, sharp, and well-tempered, constitute the ladles of the sacrificer.
with keen points and the bodies of foes, impelled from well-stretched
and well-tempered arrows,
sharp,
Straight,
capable of piercing bows, constitute its large double-mouthed ladles. Sheathed in scabbards made of tiger-skin and equipt with handle made of ivory, and capable of cutting sacrifice.
trunk, the sword forms the Sphis of this strokes inflicted with blazing and keen lances and darts
off the elephant's
2
The
and swords and axes,
made
of hard
iron, constitute its profuse wealth procured from the respectable people by agreement in respect The blood that runs over the field in of the amount and period. all
consequence of the fury of the attack, constitutes the final libation, fraught with great merit and capable of granting every wish, in the Homa of this sacrifice. Cut, Pierce, and such other sounds, that are heard in the front ranks of the array, constitute the Samans sung by its The front ranks of the enemy's Vedic chanters in the abode of Yamaarray constitute the vessel for the keep of its libations. The crowd of elephant and steeds and men equipt with shields are regarded to consti tute the Syenachit fire of that sacrifice.
The
headless trunks that rise
have been slaughtered constitute the octagonal up of Khadira made wood, for the hero who performs that sacrifice. stake, after thousands
1
Ajya
is
any liquid substance, generally
of
course clarified butter,
poured upon the sacrificial fire. T. 2 Sphis is the wooden stick with which lines are drawn on the sacri-
fchat is
fioial
platform,
T.
MAHABHABATA
224:
The its
shrieks that elephants utter
when urged on with
The kettle-drums, with
Ida mantras.
hooks, constitute
the slaps of palms forming the
Trisaman Udgatri. When the property of a Brahmana is being taken away, he who casts off his body that is so dear for protecting that property, does, by that act of self-devotion, acquire the merit of a sacrifice with infinite presents. That hero who, for the Vashats,
O king, are
its
sake of his master, displays prowess at the van of the array and shows not his back through fear, earns those regions of felicity that are mine.
He who
strews the altar of the sacrifice constituted by battle, with swords cased in blue scabbards and severed arms resembling heavy bludgeons, succeeds in winning regions of felicity like mine. That warrior who, resolved upon obtaining victory, penetrates into the midst of the enemy's ranks without waiting for any assistance, succeeds in winning regions of felicity like mine. That warrior who in battle causes a river of blood to flow, terrible
and
having kettle-drums for its frogs sands, blood and flesh for its
difficult to cross,
and tortoises, the bones of heroes for mire, swords and shields for
its
the hair of slain warriors for
its rafts,
its
weeds and moss, the crowds of steeds and elephants and cars for its bridges, standards and banners for its bushes of cane, the bodies of slain elephants for its boats and huge alligators, swords and scimitars for its larger vessels, vultures and Kankas and ravens for the rafts floating
that float
upon
it,
that warrior
who
causes such a river, difficult of be-
ing crossed by even those that are possessed of courage and power and which inspires all timid men with dread, is said to complete the sacri-
by performing the final ablutions. That hero whose altar (in such is strewn over with the (severed) heads of foes, of steeds, and of elephants, obtains regions of felicity like mine. The sages have
fice
a sacrifice)
said
that that
chambers of vessel
for
warrior who regards the van of the hostile army as the who looks upon the van of his own army as the
his wives,
the keep of sacrificial offerings,
who
and those to
takes the combatants
north as his Agnistanding to his south dd/iras, and who looks upon the hostile forces as his wedded wife, sucfor his Sadasyas
his
1
The open space lying between two hosts drawn up for fight constitutes the altar of such a sacrificer, and the three Vedas are his three sacrificial fires. Upon that altar, aided by the recollection of the Vedas, he performs his sacrifice. That inglorious warrior who, turning away from the fight in fear, is slain by foes, sinks into hell. There is no doubt in this. That warrior, on the other hand, whose blood drenches the sacrificial altar already strewn with hair and flesh and bones, certainly succeeds in attaining a high end. That
ceeds in winning
all
regions of felicity.
powerful warrior who, having
slain the
commander
of
the hostile
1 The van of the hostile army is the plaoe of his wives, for he goes thither as cheerfully as he does to such a mansion. Agniddhras are those T. priests that have charge of the celestial fires.
SANTI PABVA army, mounts the vehicle of his fallen antagonist, comes to be regarded as possessed of the prowess of Vishnu himself and the intelligence of Vrihaspati, the preceptor of the seize alive the
commander
That warrior who can
celestials.
of the hostile
army
or his son or some other
respected leader, succeeds in winning regions of felicity like mine. One should never grieves for a hero slain in battle. slain hero, if
A
grieves for him, goes
nobody
denizens. drink.
Men
to
do not desire to
Nor do they bathe
mourning for him.
heaven and earns the respect of its dedicate (for his salvation) food and
(after receiving the intelligence), nor go into
Listen to
me
as I
enumerate the
felicity that
is
in
such a person, Foremost of Apsaras, numbering by thousands, go out with great speed (for receiving the spirit of the slain hero) coveting him for their lord. That Kshattriya who duly observes his duty in battle, acquires by that act the merit of penances and of righteousness. Indeed, such conduct on his part conforms with the store for
eternal path of duty*
modes of that
is
a
life.
Such a man obtains the merits
The aged and
woman
straw in his lips
;
1 ;
of all the
the children should not be slain
nor one that
is
flying
nor one that says
I
away
am
;
thine-
;
four
nor one
nor one that holds a
Having
slain in battle
Jambha, Vritra, Vala, Paka, Satamaya, Virochana, the irresistible Namuchi, Samvara of innumerable illusions, Viprachitti, all these sons
ofDitiand Danu,
as also Prahladha,
I
myself have become the
chief of the celestials.'
"Bhishma continued, 'Hearing these words of Sakra and approvAmvarisha comprehended how warriors succeed (by battle as their means) in compassing success for themselves (in respect
ing of them, king
of
winning regions of beatitude in heaven).
SECTION XCIX "Bhishma said, 'In this connection is cited the old story of the battle between Pratarddana and the ruler of Mithila. The ruler of Mithila,
viz.
Janaka,
the
after installation in
sacrifice
of battle,
troops (on the eve of fight). Listen to me, O Yudhishgladdened the recite story. Janaka, the high-souled king of Mithila, thira as I conversant with the truth of everything, showed both heaven and hell all his
unto his
own
warriors.
He
addressed them, saying,
Behold, these are
the regions, endued with great splendour, for those that fight fearlessly Full of Qandharva girls, those regions are eternal and capable of grant!
ing every wish
!
There, on the other side, are the regions of
intended for those that
fly
away from
battle
!
there for eternity in everlasting ingloriousness. 1 To take up a straw and hold unconditional surrender. T,
29
it
hell,
They would have to rot Resolved upon casting
between the
lips
is
an indication
of
MAHABHAEATA
226
away your very hell
inglorious
!
do ye conquer your foes
lives,
The
laying
down
of
Do
battle)
door of heaven
respect of heroes, their happy
O
of life (in
!
!
not
fall
into
constitutes, in
Thus addressed by
towns, the warriors of Mithila,
hostile
subjugater king, gladdening their rulers, vanquished their foes in battle. They that are of firm souls should take their stand in the van of battle. The cartheir
warriors should be placed in the midst of elephants. Behind the carwarriors should stand the horsemen. Behind the last should be placed
accoutred
That king who forms
in mail.
his array vanquishing his foes. Therefore, O Yudhishthira, the array of battle should always be thus formed. Filled with wrath, heroes desire to win blessedness in heaven by fighting
the foot-soldiers in this
all
manner always succeeds
in
Like Makaras agitating the ocean, they agitate the ranks of the foe. Assuring one another, they should gladden those (amongst them) that are cheerless. The victor should protect the land newly conquered (from acts 'of aggression). He should not cause his troops to pursue
fairly.
too
much
The onset
the routed foe.
is
irresistible of persons that rally
after the rout and that t despairing of safety, assail their pursuers. For this reason,
much
O king,
thou shouldst not cause thy troops to pursue too Warriors of courage do not wish to strike them
the routed foe.
that run
That
away with speed.
is
another reason
why
the routed foe
should not be pursued hotly. Things that are immobile are devoured by those that are mobile; creatures that are toothless are devoured
by those that have teeth water is drunk by the thirsty cowards are devoured by heroes. Cowards sustain defeat though they have, like the victors, similar backs and stomachs and arms and legs. They that ;
are afflicted with fear
;
bend their heads and joining
before those that are possessed of courage-
arms
of heroes like a son
on those of
his sire.
their hands stay
This world rests on the
He, therefore, that
is
a
hero deserves respect under every circumstance. There is nothing The hero protects and higher in the three worlds than heroism. cherishes all, and all things depend upon the hero,
SECTION C "Yudhishthira
O
me, grandsire, how kings desirous of Bharata's race, lead their troops to battle even by offending slightly against the rules of righteousness f victory should,
'Tell
said,
O bull
of
"Bhishma said, 'Some say that Righteousness is made stable by Truth some, by Reasoning some, by good behaviour and some, by the application of means and contrivances. 1 I shall presently tell thee what the means and contrivances, productive of immediate fruit, are. Robbers, transgressing all wholesome bounds, very often become destroyers of property and religious merit. For resisting and restraining them, I shall tell thee what the contrivances are, as indicated in the scriptures. Listen to me as I speak of those means for the success of Both kinds of wisdom, .straight and crooked, should be within all acts. :
;
;
the king. Though acquainted with it, he should not, however, apply that wisdom which is crooked (for injuring others). He may use Enemies frequently it for resisting the dangers that any overtake him. call of
injure a king by producing disunion
(among
his ministers or troops or
The
allies or subjects). king, conversant with deceit, may, by the aid Leathern armour for protecting of deceit, counteract those enemies.
armour
same material for bovine bulls, made of iron, coats of mail, and well-tempered weapons, all kinds of armour yellow yak-tails, sharp and standards of diverse hues, swords, and lances and and red, banners scimitars of great sharpness and battle-axes, and spears and shields, should be manufactured and stored in abundance. The weapons should the bodies of elephants,
of the
bones, thorns, and keen-pointed weapons
be properly whetted. The soldiers should be inspired with courage and resolution. It is proper to set the troops in motion in the month The crops ripen about that time and water of Chaitra or Agrahayana.
all
also
does not
become
scarce.
That time of the year,
O
Bharata,
is
nor very hot. Troops should, therefore, be moved at that time. If the enemy, however, be overtaken by distress, troops should immediately be set in motion (without waiting for such a neither very cold
favourable time). These (two) are the best occasions for the motion of troops with a view to subjugate foes.
That road which has abundance
do not understand how this is an answer to Yudhishthira's Nilakantba thinks that Truth, in the above, means the ordinances in respect of Kshattriya duties ; that Upapatli, which I understand means Reasoning (or Conclusion), indicates a disregard for life, for those ordinances lead to no other conclusion. Good behaviour, according to him, means encouraging the soldiers, speaking sweetly to them, and promoting the brave, &c. Means and contrivances consist in puniphing desertion and cowardliness, dc. If Nilakantha be right, what Bhishma says is that battles (which, of course, are intended for the protection of Righteousness) become possible in consequence of these four causes. T. 1 I
question.
MAHABHABATA
228
march, should be adopted (in moving the troops). The regions lying near the road (on both its sides) should previously be well ascertained through spies of
water and grass along
it,
which
is
level
and easy
of
The skill and having an intimate knowledge of the woods. be marched like must not, animals, through woody regions. troops Kings desirous of victory should, therefore, adopt good roads for marching their troops. In the van should be placed a division of brave men, endued with strength and high birth. As regards forts, that which has walls and a trench full of water on every side and only one possessed of
entrance, is worthy of praise. In respect of invading foes, resistance may be offered from within it. In pitching the camp, a region lying is regarded as much better than one under the open sky with war and possessed of military accomplishments. conversant men by The camp should be pitched for the troops not far from such a wood. Pitching the camp at such a place, planting the foot-soldiers in a posi-
near the woods
tion of safety, and collision with the foe as soon as he comes, are the means for warding off danger and distress. Keeping the constellation
Ursa Major 1 behind them, the troops should fight taking up their stand like hills. By this means, one may vanquish even foes that are irresistible. The troops should be placed in such a position that the called
2 should blow and shine from wind, the sun, and the planet Sukra behind them. As means for ensuing victory the wind is superior to the Sun, and the Sun is superior to Sukra, O Yudhishthira. Men con-
versant with war approve of a region that is not miry, not watery, not uneven, and not abounding with bricks and stone, as well fitted for the
A
field that is free from mire and holes is fitted operations of cavalry. for car-warriors. region that is overgrown with bushes and large
A
trees
and that
under water
is
is
fitted for elephant- warriors.
A
region
overgrown with large trees and topes of cane bushes, as also a mountainous or woody tract, is well An army, O Bharata, which has fitted for the operations of infantry. is a large infantry force, regarded very strong. An army in which cars that has
many
inaccessible
spots, that
is
and horsemen predominate is regarded to be very effective in a clear (unrainy) day. An army, again, in which footsoldiers and elephants predominate becomes effective in the rainy season. Having attended to these points (about the characters of the different kinds of forces and the manner of marching, quartering, and leading them), the king
should turn his attention to the characteristics of place and time. That king, who having attended to all these considerations, sets out under a
proper constellation and on an auspicious lunation, always succeeds in 1
The seven
great Rishis, viz.
stars of this
Vasishtha.T. 2 Venus.
constellation are supposed to be the seven
Mariohi, Atri,
T.
Angira, Pulastya, Pulaha, Kratu, and
SANTI PAKVA
329
obtaining victory by properly leading his troops. No one should slay those that are asleep or thirsty or fatigued, or those whose accoutre ments have fallen away, or one that has set his heart on final emancipa1
is flying away, or one that is walking (unprepared) one engaged in drinking or eating, or one that is mad, or one that is insane, or one that has been wounded mortally, or one that has been exceedingly weakened by his wounds, or one that is staying trustfully, or one that has begun any task without having been 2 able to complete it, or one that is skilled in some especial art (as mining, &c.), or one that is in grief, or one that goes out of the camp
tion
,
for
one that
along a road, or
for procuring forage or fodder, or
men who
set
up camps or are camp-
followers, or those that wait at the gates of the king or of his
ministers, or those that do menial services (unto the chiefs of the army), or those
Those amongst thy warriors that break the rank of foes, or rally thy retreating troops, should have their pay doubled and should be honoured by thee with food, drink, and seats equal to thy own. Those amongst such that are chiefs of ten soldiers should be made chiefs of a hundred. That heedful hero again (amongst them) who is the chief of a hundred soldiers should be made that are chiefs of such servants.
the chief of a thousand. Collecting together the principal warriors, they should be addressed, saying, Let us swear to conquer, and never to desert one another Let those that are inspired with fear stay here Let those also stay here that would cause their chiefs to be slain by !
!
themselves neglecting to act heroically in the press of battle Let such men come as would never break away from battle or cause their own comrades to be slain Protecting their ownselves as also their !
!
comrades, they are certain to slay the enemy in fight. The consequence of flying away from battle are loss of wealth, death, infamy, and reproach. Disagreeable and cutting speeches have to be heard by that
man who
flies
away from
battle,
who who
loses his lips
and teeth, 3 who
suffers himself to be taken as a weapons, or captive by the foe. Let such evil consequences always overtake the Those that fly away from battle are wretches warriors of our foes
throws away
all
his
!
among men. They simply swell the tale of human beings on earth. For true manhood, however, they are neither here nor hereafter. Victorious foes, O sire, proceed cheerfully, their praises recited the while by bards, in pursuit of the flying combatants. When enemies, coming to battle tranish the fame of a person, the misery the latter feels is
more poignant,
I
think, than that of death
itself.
1 Like Bhurisravas on the field of Kurukshetra.
Know
that victory
T.
2 Probably, one that has begun a sacrifice extending for a long period. The Yadava hero Akrura avoided challenges to battle by beginning a sacriSee Harivansa, the sections on the Samantaka stone. T. fice. 3
A form
of expression
meaning shameless,
T.
MAHABHARATA
230 is
the root of religious merit and of every kind of happiness. That is regarded as the highest misery by cowards is cheerfully borne
which
1 Resolved upon acquiring heaven, we should by those that are heroes. fight, regardless of life itself, and determined to conquer or die, attain a blessed end in heaven Having taken such an oath, and prepared to throw away life itself, heroes should courageously rush against the enemy's ranks. In the van should be placed a division of men armed with swords and shields. In the rear should be placed the car-division. !
In the space intervening should be placed other classes of combatants. This should be the arrangement made for assailing the foe. Those
combatants in the army that are veterans should fight in the van. They would protect their comrades behind them. Those amongst the army that would be regarded as foremost for strength and courage, should be placed in the van. The others should stand behind them. They that are inspired with fear should, with care, be comforted and encouraged. These weaker combatants should be placed on the field (without being showing the number of the army (to the foe). 3 If the troops are few, they should be drawn close together for the fight. At times, if their leader wishes, the close array may be extended wide. When a small number of troops is to fight with a great many, the array
withdrawn)
for at least
When a small force is engaged with a large one, the leader of the former may shake hands with his men and utter loud cries to the effect. The enemy has broken The Those amongst them that are endued with strength enemy has broken should resist the enemy, loudly saying unto their comrades, Fresh called Suchimukha should be formed.
3
!
!
friends have arrived in
advance of the
of noises, and
!
Fearlessly strike at your foes
IThose
that are
and make diverse kinds and beat Krakachas, cow-horns, drums,
rest should utter loud shouts
should blow
cymbals, and kettle-drums."
1 This refers to death and physical pain, as explained by Nilakantba.-T 2 Skandha, Nilakantha thinks, means SamuJia here. T.
3 I.e., the soldiers should be so drawn up as to form a wedge-like appearance with a narrow bead, T.
SECTION
CI
what form, how
'Of what disposition, of what behaviour, of accoutred, and how armed should the combatants be in
order that they
may be competent
"Yudhishthira
"Bhishma
said,
for battle
?
proper that those weapons and vehicles should be adopted (by particular bodies of combatants) with which they have become familiar by use. Brave soldiers, adopting those said,-
'It is
weapons and vehicles, engage in battle. The Gandharas, the Sindhus, and the Sauviras fight best with their nails and lances. They are brave and endued with great strength. Their armies are capable of vanquishing all forces. The Usinaras are possessed of great strength and weapons- The Easterners are skilled in righting and are conversant with all the ways of unfair fight. The Yavanas, the Kamvojas, and those that dwell around Matura are well skilled in fighting with bare arms. The Southerners skilled in fighting sword in hand. It is well known that persons skilled in all kinds
from the backs
of
of elephants
possessed of great strength and great courage are born in almost every country. Listen to me as I describe their indications. They that have voices and eyes like those of the lion or the tiger, they that have a gait like that of the lion and the tiger, and they that have eyes like those of all heroes capable of grinding hostile that have a voice like deer, and eyes like those of the
the pigeon or the snake, are ranks.
1
They
leopard or the bull, are possessed of great activity. They whose voice resembles that of bells, are excitable, wicked, and wrathful. They that have a voice deep as that of the clouds, that have wrathful faces or
have hooked noses and tongues, are or hurl their weapons to a great and shoot can possessed of great speed distance. They that have bodies curved like that of the cat, and thin hair and thin skin, become endued with great speed and restlessness and almost invincible in battle. Some that are possessed of eyes closed faces like those of camels, they that
like those of the iguana, disposition that
is
mild, and speed and voice
like the horses, are competent to They that of well-knit and handsome and symmetrical frames, and broad chests, that become angry upon hearing the enemy's drum or trumpet, that take delight in affrays of every kind, that have eyes indicative of gravity, or eyes that
fight all foes.
seem to shoot out, or eyes that are green, they that have faces darkened with frowns, or eyes like those of the mungoose, are all brave and capable of casting away their lives in battle. They that have crooked eyes and broad foreheads and cheek-bones not covered with flesh and arms strong as thunder-bolts and fingers bearing circular marks, and make 1 Kulinja has many meaning. used here, means 'snake.' T,
Nilakanfcha thinks that the word, as
MAHABHABATA
232
lean and arteries and nerves that are visible, rush with great speed when the collision of battle takes place. Resembling infuriate elephants, they become irresistible. They that have greenish hair ending in curls, that have flanks, cheeks, and faces fat and full of flesh, that have elevated shoulders and broad necks, that have fearful visages and that
is
fat calves, that
are fiery like (Vasudeva's horse) Sugriva or like the
offspring of Garuda, the son of Vinata, that have round heads, large mouths, faces like those of cats, shrill voice and wrathful temper, that that are
rush to battle, guided by
its din,
of haughtiness, that are
of terrible
outlying districts, are
all
wicked
in
behaviour and
ful
Such troops should always be placed in the van. They always slay their foes in fight and suffer themselves to be slain without retreating. Of wicked behaviour and outlandish manners, they regard from
battle.
speeches as indications of defeat. If treated with mildness, they always exhibit wrath against their sovereign."
soft
SECTION "Yudhishthira
said,
bull of Bharata's race, of
know them
CII
'What are the Well-known indications, the (future) success of an army ? I desire
O to
!"
"Bhishma
said,
'I
1
countenances, and that ive in the reckless of their lives and never fly away
shall tell thee,
O
bull of Bharata's race, all the
well-known indications of the (future) success of an army. When the gods become angry and men are urged by fate, persons of learning, beholding everything with the eye of heavenly knowledge, perform diverse auspicious acts and expiatory rites including homa and the silent and thus allay all evils. 1 That army in which the
recitation of mantras,
1 The object of these two verses is to indicate that a learned astrologer and a learned priest are certain means for procuring victories by warding off all calamities caused by unpropitious fate and the wrath of the T. goda.
BANTI PABVA
233
troops and the animals are all undepressed and cheerful, O Bharata, is sure to win a decided victory. The wind blows favourably from behind such troops. Rainbows appear in the sky. The clouds cast their shadows
upon them and
at times the sun shines upon them. The jackals become auspicious to them, and ravens and vultures as well. When these show such regard to the army, high success is sure to be won by it.
Their (sacrificial)
fires blaze up with a pure splendour, the light going and the smokeless flames slightly bending towards the south. upwards The libations poured thereon emit an agreeable fragrance. These have
been said to be the indications of future success. The conches and drums, blown and beat, send forth loud and deep peals. The combatants become filled with alacrity. These have been said to be the indications of future success.
If
the left of those that
deer and other quadrupeds be seen behind or to have already set out for battle or of those that
are about to set out, they are regarded auspicious.
If they appear to about to engage in slaughter, that is regarded as an indication of success. If, however, they make their appearance in the van of such persons, they indicate disaster and defeat. If these birds, viz., swans and cranes and Satapatras and Chashas utter
the right of the warriors while
auspicious cries, and these are regarded
become cheerful, They whose array
the able-bodied combatants
as indications of future success.
with splendour and becomes terrible to look at in consesheen of their weapons, machines, armour, and standards
blazes forth
quence
all
of the
complexion of the faces of the vigorous men that If the it, always succeed in vanquishing their foescombatants of a host be of pure behaviour and modest deportment and attend to one another in loving kindness, that is regarded as an indication of future success. If agreeable sounds and orders and sensations of touch prevail, and if the combatants become inspired with gratitude as also of the radiant
stand within
and patience, that is regarded as the root of success. The crow on the left, of a person engaged in battle and on the right of him who is about to engage
in
it, is
regarded auspicious.
Appearing
indicates non-fulfilment of the objects in view, while
the front forebodes danger. ting of the four
Even
at the back, it
its
after enlisting a large
kinds of forces, thou shouldst,
appearance
army
in
consis-
O
Yudhishthira, first behave peacefully. If thy endeavours after peace fail, then mayst thou engage in battle. The victory, O Bharata, that one acquired by battle is
or destiny.
away, of
Victory in battle, it seems, is dependent on caprice When a large army breaks and the troops begin to fly
very inferior. it is
exceedingly difficult to check their flight. The impetuosity a mighty current of water or of a
the flight resembles that of
frightened herd of deer.
this,
without adequate
even they that are brave and skilled in fight. A army, consisting of even brave soldiers, is like a large herd of Ruru
cause, other break, large
Some have broken. For
30
MAHABHABATA
234
it may be seen that even fifty men, resolute cheerful and prepared to lay down their one another, and relying upon Somelives, succeed in grinding enemies numerically much superior. times even five, or six, or seven men, resolute and standing close together, of high descent and enjoying the esteem of those that know
deer.
1
Sometimes again
them, vanquish foes much superior to them in number. The collision of bat tie is not desirable as long as it can be avoided. The policy of conciliation, of producing disunion, and making gifts should first be tried
;
battle,
it is
said,
should
come
after these.
At the very
sight of
the timid, even as at the sight of the 2 ask -OH, upon what would it fall ? Having blazing bolt of heaven they ascertained that a battle is raging, the limbs of those that go to join it, a (hostile) force, fear paralyses
as
him that
also of
country,
is
O king, (that
is
conquering, perspire profusely.
3
The
entire
the seat of war), becomes agitated and afflicted
mobile immobile and population. The very marrow of embodied creatures scorched with the heat of weapons, languishes with
with
all its
A king
should, therefore, on all occasions, apply the arts of mixing them with measures of severity. When people 4 are afflicted by foes, they always show a disposition to come to terms. Secret agents should be sent for producing disunion amongst the allies of the foe- Having produced disunion, it is very desirable that peace should then be made with that king who happens to be more powerful than the foe (sought to be crushed). If the invader does not proceed pain.
conciliation,
the way, he can never succeed in completely crushing his foe. In dealing with the foe, care should be taken for hemming him in from all in
sides.
Forgiveness always comes to those that are good. It never comes Listen now, O Partha, to the uses of forgiveness
to those that are bad.
The fame of a king who displays forgiveness after conquest spreads more widely. The very foes of a person that is of a forgiving disposition trust him even when he becomes guilty of a grave and of severity.
takes fright and runs in a particular direction, the without knowing the cause. The simile is peculiarly
1 If a single deer
whole herd follows
it,
appropriate in the case of large armies, particularly of Asiatic hosts. If a single division takes to flight, the rest follows it. Fear is very contageous. The Bengal reading jangha is evidently incorrect. The Bombay reading is sangha. The Burdwan translators ha 76 attempted the impossible feat of finding sense by adhering to the incorrect reading. The fact is, they did not suspect the viciousness of the text. T. 2 I have endeavoured to give the very construction of the original. It curious to see how the Burdwan Pundits have misunderstood the simple verse. T.
is
3 Samiti is explained by Nilakantha to mean battle, and yijayatya as vijigishamafiatya. Unless it be an instance of a cruce, vijayasya can T. scarcely be understood in such a sense. 4 Le. the king should try conciliation, sending at the same time an invading force, or making an armed demonstration. Sucb politic measures succeed in bringing about peace. T, t
SANTI PABVA
236
Samvara has said that having afflicted giveness should be shown afterwards, fora wooden pole,
transgression.
a if
foe
first,
made
for-
straight
without the application of heat in the first instance, very soon assumes former state. Persons skilled in the scriptures do not, however,
its
applaud
On
Nor do they regard
this.
this as
an indication of a good king.
the other hand, they say that a foe should be subdued and checked,
subduing and checking a son, without wrath and without If, O Yudhishthira, a king becomes severe, he becomes an object of hatred with all creatures. If, on the other hand, he becomes mild, he becomes disregarded by all- Do thou, therefore, practice both severity and mildness. Before smiting, O Bharata, and and having smitten, show them while smiting, utter sweet words like a
sire
destroying him.
;
compassion and let them understand that thou art grieving and weeping for them. Having vanquished an army, the king should address the survivors saying, I am not at all glad that so many have been slain by
my
troops
Alas, the latter, though repeatedly dissuaded by me,
|
my
have
wish they (that are slain) were all alive such death deserve do not They were all good men and true, They from Such battle. He that and unretreating men, indeed, are rare has slain such a hero in battle, has surely done that which is not agreenot obeyed
directions
I
!
!
!
!
able to
me
Having uttered such speeches before the survivors
!
of the
king should in secret honour those amongst his own vanquished have that bravely slain the foe. For soothing the wounded troops slayers for their sufferings at the hand of the foe, the king, desirous of attaching them to himself, should even weep, seizing their hands foe, the
The king should
affectionately.
with conciliation. beloved of
all
A king
creatures.
that
thus, is
under
fearless
all circumstances, behave and virtuous, becomes the
All creatures, also,
O Bharata,
trust such a
Winning their trust, he succeeds in enjoying the Earth as he pleases. The king should, therefore, by abandoning deceitfulness, seek
ruler.
to obtain the trust of all creatures.
He
should also seek to protect his '
subjects from
all
fears
if
he seek to enjoy the Earth/
SECTION ''Yudhishthira said,
behave towards foe that one that has
many
"Bhishma
allies
'Tell me,
O
how
grandsire,
is mild, towards one that and a large force !'
'In this
said,
CIII
connection
is
is
cited,
old narrative of the discourse between Vrihaspati
should a king fierce, and towards
O Yudhishthira, and Indra.
the
Once on
a time, that slayer of hostile heroes, viz., Vasava, the chief of the celestials, joining his hands, approached Vrihaspati, and saluting him, said these words. "
How,
'Indra said.
O regenerate one,
should
I
behave towards
my foes ? How should I subdue them by means of contrivances, without exterminating them ? In a collision between two armies, victory may be won by either side. In what way should I behave so that this blazing prosperity that I have won and that scorches all my enemies, may not
desert
me? Thus
addressed, Vrihaspati, skilled in Virtue t
and Pleasure, possessed of a knowledge of kingly duties, and endued with great intelligence, answered Indra in the following words. Profit,
quarrel.
One should never wish to subdue his foes by Excited with wrath and bereft of forgiveness, boys only seek One that desires the destruction of a foe should not put that
foe on wrath
fear or joy.
1
'Vrihaspati said, quarrel. his
guard.
On
the other hand, one should never exhibit one's
He
own bosom. behave towards him as if one trusted him completely. One should always speak sweet words unto one's foes and never do anything that is disagreeable. One should abstain from fruitless acts of hostility as also from insolence of speech. As a fowler, carefully uttering cries similar to those of the birds he wishes to seize or kill, captures and brings them under his power, even so should a king, O Purandara, being his foes under subjection and then slay them if he likes. Having overcome one's foes, one should not sleep at ease. A foe that is wicked raises his head again like a fire carelessly of
Without
should conceal these within his
trusting one's foe in reality, one should
When victory may be won by arms should be avoided. Having lulled a foe into security, one should reduce him into subjection and gain one's object. Having consulted with his ministers and with intelligent persons conversant with policy, a foe that is disregarded and neglected, being all along unsubdued at heart, smites the disregards at the proper season, especially when the latter makes a false step. By employing trusted agents of his own, such a foe would also render the other's forces inefficient by producing disunion. Ascertaining the put out making
its
appearance again.
either side, a hostile collision of
SANTI PABVA
237
beginning, the middle, and the end of his foes,
a king should in secret should corrupt the forces ascertaining everything by positive proof, using the arts of
cherish feelings of hostility towards them. of his foe,
1
He
producing disunion, making gifts, and applying poison. A king should never live in companionship with his foes. A king should wait long and then slay his foes. Indeed, he should wait, expecting the opportunity, he might come would not expect him so that
down upon in
the least.
his foe
A
at a
time
when
the latter
king should never slay a large
number of the troops of his foe, although he should certainly do that which would make his victory decisive. The king should never do such an injury to his foe as would rankle in the latter' s heart. 2 Nor should he cause wounds by wordy darts and shafts. If the opportunity comes, it slip. Such, O chief of the conduct of a king desirous of slaying his foes towards foes. If an opportunity, with respect to the man who
he should strike at him, without letting gods, should be the
those that are his
one passes away, it can never be had again by the person Acting according to the opinions of the wise, a king should only break the strength of his foe. He should never, when the waits for
it,
desirous of acting.
not favourable, seek to accomplish his objects. Nor should he, when the opportunity is at hand, persecute his foe. 3 Giving
opportunity
up
lust
is
and wrath and pride, the king should, acting with heedfulness, for the laches of his foes. His own mildness, the
continually watch
O
chief of severity of his punishments, his inactivity and heedlessness, the gods, and the deceitful contrivances well applied (by his foes), ruin a foolish ruler That king who can conquer these four faults and counteract the deceitful contrivances of his enemies, succeeds, without !
doubt, in smiting
them
all.
When
only one minister
(
without needing
any help) is competent to accomplish a secret object (of the king), the king should consult with that one minister only in respect of such
Many
if consulted, endeavour to throw the burden one shoulders and even give publicity to another's upon that object which should be kept secret. If consultation with one be not proper, then only should the king consult with many. When foes
object. of the
ministers,
task
are unseen, divine chastisement should be invoked upon
1 I.e., ascertaining everything regarding him.
them
;
when
T.
The French had taken Alsace and Lorraine. That was an impolitic Germany also, by taking back those provinces after they had been completely Frenchified, has committed the same mistake. 2
step, though, perhaps,
Such injuries rankle 3
I.e.,
ruin
him
in the heart
outright.
and never forgotten.
T.
T.
MAHABHARATA
238
1 army, consisting of four kinds of forces, should be moved. The king should first use the arts of producing disunion, as also those of conciliation. When the time for each particular means comes, that At times, the king should even particular means should be applied-
seen, the
prostrate himself before a powerful foe. It is again desirable that acting heedfully himself, he should seek to compass the victor's destruction
when the
latter becomes heedless. By prostrating one's self, by gift of by uttering sweet words, one should humble one's self before a more powerful king. One should (when the occasion for such acts comes) never do anything that may arouse the suspicions of one's powerful foe. The weaker ruler should, under such circumstances, carefully tribute,
avoid every act that may awaken suspicion.
A
victorious king, again,
should not trust his vanquished foes, for they that are vanquished best of deities, that is always remain wakeful. There is nothing, more difficult of accomplishment than the acquisition of prosperity,
O
O
ruler of the immortals, by persons of a restless disposition. The very existence of persons of restless disposition is fraught with danger.
Kings should, therefore, with close attention, ascertain their friends and If a king becomes mild, he is disregarded. If he becomes fierce, he inspires people with dread. Therefore, do not be fierce. Do not, again, be mild. But be both fierce and mild ! As a rapid current
foes.
away the high bank and causes large landslips, even so heedlessness and error cause a kingdom to be ruined. Never attack nfony foes at the same time. By applying the arts of conciliation, or
ceaselessly eats
or production of disunion,
O
Purandara, they should be grinded (being few in number,) the victor may behave peacefully towards them. An intelligent king, even if competent for it, should not begin crush all (his foes) at once- 2 gift,
one by one.
When
As regards the remnant,
a king happens to
have a
large
army
3 consisting of sixfold forces
1 Brahma-dandah is the chastisement through the gods. When foes are not seen, i.e., when they are at a distance, the king should employ his for bringing destruction upon priest to perform the rites of the Afharyan them. In the case, however, of foes being seen, i.e., when they are near, he should move his troops without depending upon Aiharvan rites. T.
2
pettum sense.
Nipunam is
is explained by Nilakantha as Kusalam-, and after drabbet understood. The Burdwan version of 35 and 36 is uttered non-
T.
3 The sixfold forces are foot, horse, elephants, cars, treasury, and traders following the camp. T.
BANTI PABVA
239
and teeming with horse, elephants, cars, foot, and engines, all devoted to him, when he thinks himself superior to his foe in many respects upon a fair comparison, then should he openly smite the foe without If the foe be strong, the adoption of a policy of conciliation (towards him) is not worthy of approbation. On the other hand, chastisement by secret means is the policy that should be adopted. Nor
hesitation.
should mildness of behaviour be adopted towards such foes, nor repeated expedition, for loss of crops, poisoning of wells and tanks,
and suspicion
seven branches of administration, should be avoided. 1 The king should, on such occasions, apply diverse kinds of deception, diverse contrivances for setting his foes against one another, and in respect of the
different kinds of hypocritical behaviour.
He
should
also,
through
trusted agents, ascertain the vinces.
Kings,
O
doings of his foes in their cities and proslayer of Vala and Vritra, pursuing their foes and
towers, seize and appropriate the best things that are there, and devise proper measures of policy in their own
entering their obtainable
and dominions.
cities
Making
gifts
of wealth
unto them in private,
and confiscating their possessions publicly, without, however, injuring them materially, and proclaiming that they are all wicked men that have suffered for their own misdeeds, kings should send their agents to the cities and provinces of their foes. At the same time, in their own they should, through other persons conversant with the scrip-
cities,
adorned with
tures,
every
accomplishment,
ordinances of the sacred books, tions
and '
acquainted with the and possessed of learning cause incanta-
foe-killing rites to be performed.
What
'Indra said,
wicked person know who is wicked
ones, of a
are the indications,
Questioned by me,
?
O
best of regenerate
tell
me how am
I
to
!
'Vrihaspati said, faults of others
A
wicked person
at their back,
who
is
is he who proclaims the inspired with envy at the accom-
who remains silent when the merits of other in his are presence, feeling a reluctance to join in the proclaimed people on such chorus. Mere silence occasions is no indication of wickedness. plishments of others, and
A wicked person, however, at such times breaths heavily, bites his lips, and shakes
his head.
Such
a person always mixes in society
and speaks
2 I adopt Nilakantha's explanation of this verse, LOBS of crops, &o. are the inevitable consequences of expeditions. The king, on such occasions] is obliged also to take particular care of the seven branches of administraAs these are all unpleasant, they should be avoided, T. tion.
MAHABHABATA
240
a man whom he
never does what he promises, when the eye has given the assurance is not upon him. of the person to When the eye of the person assured is on him, the wicked man does not even allude to the subject. The wicked man eats by himself (and irrelevantly.
1
Such
not with others on the same board), and finds fault with the food placed before him, saying, All is not right today as on other days. His disposition shows itself in the circumstances connected with his sitting, lying, and riding. Sorrowing on occasions of sorrow, and rejoicing on occasions of joyi are the indications of a friend. An opposite behaviour furnishes the indications of an enemy. Keep in thy heart these sayings,
O
The disposition of wicked men can never be have now told thee, O foremost of deities, what the
ruler of the
gods
!
concealed. I indications of a wicked person are.
down
Having listened to the truths laid them duly, O ruler of the celestials 'Having heard these words of Vrihaspati, '
in the scriptures, follow
"Bhishma continued, Purandara, employed in subduing
!
his foes,
acted strictly according to
Bent upon victory, that slayer of foes, when the opportunity came, obeyed these instructions and reduced all his enemies to them.
'
subjection P
i
3
I.e.,
starts
such subjects for conversation as do not arise naturally, of other people, a
what he has in view is the proclaiming of the faults topic in which he alone is interested and not his hearers, for
T.
SECTION CIV 'How should a righteous king, who is opposed whose treasury and army are no longer under his and who has no wealth, conduct himself for acquiring happi-
"Yudhishthira
own
by his
control,
ness
said,
officers,
?'
"Bhishma
said,
often recited.
I
'In this connection,
shall
the story of Kshemadarsin
narrate that story to thee.
Listen to
it,
is
O
It has been heard by us that in days of old, when prince Kshemadarsin had become weak in strength and fallen into great distress, he repaired to the sage Kalakavrikshiya and saluting him humbly, 1 said unto him these words.
Yudhishthira
11
The
wealth but
dom,
What
king said,
who
O
do,
!
has, after
Brahmana,
should a person like me who deserves repeated efforts, failed to recover his kingexcepting suicide, thieving and robbery,
acceptance of refuge with others, and other acts of meanness of a similar kind ? O best of men, tell me this ! One like thee that is conversant with morality and full of greatfulness afflicted by disease either mental or physical !
is
the refuge of a person
Man
should cast off his
By acting in that way, by abandoning joy and sorrow, and earning the wealth of knowledge, he succeeds in obtaining felicity.* I grieve for them that adhere to worldly happiness as dependent on wealth. All that, however, vanishes like a dream. They that can
desires.
abandon vast wealth achieve
a
very
difficult feat.
As regards ourselves
we are unable to abandon that wealth which is even no longer existent. 3 I am divested of prosperity and have fallen into a miserable and joyless plight
!
Instruct me,
O Brahmana,
what happiness
I
may
yet strive
Thus addressed by the intelligent Kalakavrikshiya of great splendour made the following answer. "The sage said, Thou hast, it seems, already understood it. Possessed of knowledge as thou art, thou shouldst act as thou thinkest.
for
prince of Kosala, the sage
!
right, viz., All this that
see
is unstable, myself as also everythat those things which thou prince, thing that I regardest as existing are in reality non-existent. The man of wisdom
Thy
belief
is
1
have /Know, O
this, and accordingly is never pained whatever the distress that him. Whatever has taken place and whatever will overwhelm may all unreal. When thou wilt know this which should be take place are known by all, thou shalt be freed from unrighteousness. Whatever
knows
1 In the Bengal texts there is an error of reading, viz., Satru for Yatra in the first line of verse 3. The Burdwan Pundits repeat the. error T. in their vernacular version. K. P. Singha, of course, avoids it. 2 The Bengal texts, in the second line of verse 7, contain an error, Saktincha is evidently a misreading for Sokancha. The Burdwan version, T. as a matter of course, repeats the error, while K.P. Singha avoids it. 3 I.e., though dispossesed of my kingdom, I cannot yet cast off the
hope
of
recovering
it.
T.
MAHABHABATA
242
been earned and acquired by those that came before, and whatever was earned and acquired by those that succeeded them, have all perished. Reflecting on this, who is there that will yield to grief ? are no more. Things that are, will again be (no that were, Things no Grief has power to restore them. One should not, theremore). Where, O king, is thy sire to-day, and where fore, indulge in grief. thy grandsire ? Thou seest them not to-day, nor do they see thee now! Reflecting on thy own instability, why dost thou grieve for them ? Reflect with the aid of thy intelligence, and thou wilt underMyself, thyself, O king, thy stand that verily thou shalt cease to be friends, and thy foes, shall, without doubt, cease to be. Indeed, everything will cease to be. Those men that are now of twenty or thirty things had
!
years of age will, without doubt, all die within the next hundred years. If a man cannot have the heart to give up his vast possessions, he
own and by do good to himself. Acquisitions that are future should be regarded by one as not one's own. Acquisitions that have disappeared, should also be regarded by one as not one's own. Destiny should then endeavour to think his possessions, are not his
that
means seek
1
to
should be regarded as all powerful. They that think in this strain are said to be possessed of wisdom. Such a habit of looking at things is an
Many
attribute of the good. in intelligence
and
persons
who
exertion, though deprived of wealth, are not only
are neVer ruling kingdoms.
alive but
are equal or superior to thee
They are
not, like thee.
They
do not indulge in grief like thee. Therefore, cease thou to grieve in Art thou not superior to those men, or at least equal to this way them in intelligence and exertion ? " 'The king said, I regard the kingdom which I had with all its appendages to have been won by me without any exertion. All powerful Time, however, O regenerate one, has swept it away. The conseof I that see, my kingdom having been swept away quence, however, !
by Time as by I
a
stream,
obtain ( by charity
)
is
that
I
am
obliged to support
upon whatever
!
"The sage said, Moved by the knowledge of what is true (in life) one should never grieve for either the past or the future. Be thou of such a frame of mind, O prince of Kosala, in respect of every affair that may engage thy attention Desiring to obtain only that which is obtainable and not that which is unobtainable, do thou enjoy thy 1
present passessions and never grieve for that which is absent. Be thou prince of Kosala, with whatever thou succeedest in windelighted, ning with ease. Even if divested of prosperity, do not grieve for it but
O
seek to preserve a pure disposition. of a foolish
Only an unfortunate man who
is
understanding, when deprived of former prosperity, cen-
1 I.e., he should think that his wealth has been given to him for the sake of friends and relatives and others. He will then succeed in practising charity. T,
SANTl PABVA
213
sures the supreme Ordainer, without being contented with his present possessions. Such a person regards others, however undeserving, as
men
For this reason, they that are possessed and vanity and filled with a sense of their own importance, Thou however, O king, art not stained by suffer more misery still. the Endure vices. such prosperity of others although thou art thyself blessed with prosperity.
of malice
They that
divested of prosperity.
enjoying that prosperity which the person that hates others.
is
are possessed of dexterity succeed in
vested in others. 1
Prosperity leaves
Men
possessed of righteous behaviour and wisdom and conversant with the duties of Yoga renounce prosperity and sons and grandsons of their own accord. Othersi regarding earthly
wealth to be exceedingly unstable and unattainable, dependent as it is J Thou upon ceaseless action and effort, are also seen to renounce it. seemest to be possessed of wisdom. Why dost thou then grieve so piteously, desiring things that should not be desired, that are unstable,
and that are dependent on others ? Thou desirest to enquire after that particular frame of mind (which would enable thee to enjoy felicity notwithstanding the to
renounce
all
thy possessions). The advice I give thee is Objects that should be avoided
loss of
those objects of desire
!
appear in the guise of those that should be striven for, while those that should be striven for appear in the guise of objects that should be
Some
avoided.
wealth
their
lose
regard wealth as the root of
Some
in
the pursuit of wealth.
infinite happiness, and, therefore
again, delighted with wealth, think that there
Others pursue
it
is
nothing In his eager desire for the acquisition of wealth, such a prince of Kosala, a person person loses all other objects of life. If, loses that wealth which had been earned with difficulty and which had eagerly.
superior to
it.
O
he then, overcome by the inactivity Some persons of righteous of despair, gives up souls and high birth betake themselves to the acquisition of virtue. These renounce every kind of worldly happiness from desire of winning Some persons lay down life itself, moved felicity in the other world. These do not think that life has wealth. of acquiring by the desire any use if dissociated from wealth. Behold their pitiable condition been proportionate to
his desires,
all
desire of wealth.
!
Behold their foolishness
!
When
life is
so short
and uncertain, these
Who is there men, moved by ignorance, set their eyes on wealth when destruction is its end, heart that would sethis upon hoarding upon life when death is its end. and upon union when separation is its end ? Sometimes man renounces wealth, and sometimes wealth re!
nounces man. I
What man
1 Nilakantha explains T.
possessed of knowledge
is
there that would
Kusalah as nirmatsarah and anyatra as Satrau.
do not follow him.
The Bengal texts read Vidhitsa dhanameva cha. This The correct reading, as given in the Bombay text, sadhanena cha. Both the Bengali versions are incorrect. T. 2
erroneous.
is
is
evidently Vidhitsa-
MAHABHARATA
244
grieved at the loss of wealth ? There are many other persons in world that lose wealth and friends. Behold, O king, with thy intelligence, and thou wilt understand that the calamities which overtake men are all due to the conduct of men themselves! Do thou,
feel
the
mind and speech! is no man who can keep himself free from temptation of external objects by which he As no one can form an adequate idea of the is always surrounded. therefore, (as a remedy), restrain thy senses and For,
if
these
become weak and productive
of evil there
past nor can foresee the future, there being
many intervals of time and place, a person like thee who is possessed of such wisdom and such prowess, never indulges in grief for union and separation, for good or evil. A person of such mildness of disposition, well-restrained soul, and settled conclusions, and observant of Brahmacharyya vows, never indulges in grief and never becomes restless from desire of acquiring or fear of losing anything of small value. It is not fit that such a man should adopt a deceitful life of mendicancy, a life that is sinfuland wicked and cruel and worthy of only a wretch among men. Do thou repair to the great forest and lead a life of happiness there, all alone
and subsisting upon fruits and roots, restraining speech and soul, and He that cheerfully leads such filled with compassion for all creatures. a life in the forest, with large-tusked elephants for companions, with no human being by his side, and contented with the produce of the wilderness,
when
is
said
to act after the
becomes turbid, resumes man of wisdom, when disturbed it
its
the wise,
A large lake
tranquillity of itself.
Similarly, a
manner
of
such matters, becomes tranquil of has fallen into such a plight as thine himself. I see that a person that may live happily even thus When thy prosperity is almost impossible to recover, and when thou art without ministers and counselors, such in
!
a
course
open to thee
is
Dost thou hope to reap any benefit by
I '
depending upon destiny
*
?
SECTION CV "The
sage said,
If,
on the other hand,
that thou hast any prowess line of policy
still, I
shall
which thou mayst adopt
O Kshatriya, thou thinkest
discourse to thee about that
for recovering
thy kingdom. If thou canst follow that line of policy and seek to exert thyself, thou canst still recover thy prosperity. Listen attentively to all that I If thou canst act according to those counsels, say unto thee in detail !
thou mayst yet obtain vast wealth, indeed, thy kingdom and kingly great prosperity! If thou likest it, O king, tell me, for then I shall speak to thee of that policy "The king said, Tell me, O holy one, what thou wishest to say. to thy counsels. Let this my I am willing to hear and act according meeting with thee today be fruitful of consequences (to myself)
power and
!
!
SANTI PABVA "The sage said, Renouncing pride and and fear, wait upon thy very foes, humbling
246 desire
and wrath and joy
thyself and
joining
thy
hands. Do thou serve Janaka the ruler of Mithila, always performing to truth, the king of Videha good and pure deeds. Firmly devoted will certainly give thee great wealth. Thou shalt then arm of that king and obtain the trust of all persons.
become the right As a consequence
thou shalt then succeed in obtaining many allies possessed of in behaviour, and free from the seven courage and perseverance, pure of restrained soul and having his senses A person principal faults. under control, by adhering to his duties, succeeds in raising himself and of intelligence and gladdening others. Honoured by Janaka possessed become the right arm of that ruler and certainly shalt thou prosperity, of all. Having then mustered a large force and enjoy the confidence thou cause disunion among held consultations with good ministers, do of this,
one another, break them all like a thy foes and, setting them against vilwa. a Or, making peace with the foes with vilwa a breaking
person 1 Thou shalt then cause thy foe thy foe, destroy the latter's power, are not easily attainable, to as to be attached to such good things beautiful women and cloths, beds and seats and vehicles, all of very of
and houses, and birds and animals of diverse species, and and fruits, so that thy foe may be ruined of himjuices and perfumes 2 If one's foe be thus managed, or if indifference is to be shown self. towards him, one that is desirous of acting according to good policy, costly kinds,
should never suffer that foe to know it at all. Following the behaviour that is approved by the wise, do thou enjoy every kind of pleasure in the dominions of thy foe, and imitating the conduct of the dog, the deer,
and the crow, behave, with apparent friendship, towards thy Cause them to undertake achievements that are mighty and
enemies.
accomplish. See also that they engage in hostilities with powerful enemies. Drawing their attention to pleasant gardens and costly beds and seats, do thou, by offering such objects of enjoyment, difficult to
Advising thy enemy to perform sacrifices the Brahmanas. The latter, (having thou do gratify gifts, thy hands), will do good to thee in through received those presents Vedic rites), and devour thy enemy and return (by performing penances drain thy enemy's treasury.
and make
Without doubt, a person of righteous deeds obtains a high deeds men succeed in earning regions of the most felicity such end. By the If treasury of thy foes be exhausted (by either righteous in heaven. or unrighteous deeds), every one of them, O prince of Kosala, may be reduced to subjection. The treasury is the root of felicity in heaven
like wolves.
and victory on Earth.
It
is
in
consequence of their treasuries that
The Vilwa is the fruit of the Mgle marmelos. The sense seems to be that by causing thy
T. foe to be attached to these things, the treasury of thy foe is likely to be exhausted. If this can be brought about, thy foe will soon be ruined.!. 1
2
MAHABHAKATA
246
such happiness. The treasury, therefore, should by evety means be drained. Do not applaud Exertion in the presence of thy foe, but speak highly of Destiny. Without doubt, the man who relies too much on acts appertaining to the worship of the gods soon meets with foes enjoy
Cause thy enemy to perform the great sacrifice called him by that means of all his possessions. Through divest and Viswajit this thy object will be fulfilled. Thou mayst then inform thy enemy of the fact that the best men in his kingdom are being oppressed (with exactions for refilling the exhausted treasury), and indicate some emi-
destruction.
nent ascetic conversant with the duties of yoga (who will wean thy foe from all earthly possessions). The enemy will then desire to adopt renunciation and retire into the woods, solicitous of salvation.
Thou
shalt
then, with the aid of drugs
prepared by boiling highly efficacious herbs and plants, and of artificial salts, destroy the elephants and steeds and men (of thy enemy's dominions). These and many other well-devised schemes are available, all connected with fraud. An intelligent person can thus destroy the population of a hostile kingdom with poison.
'
*
SECTION CVI I do not desire, O Brahmana, to support life do not desire wealth, however great, which is to be earned by unrighteous means. At the very outset of our present discourse I excepted these means. By the adoption of only such means as would not lead to censure, of such means as would benefit me in 11
'The king
said,
by deceit or fraud.
I
every respect, by practising only such acts as are not harmful in their I am incapable of adoptconsequences, I desire to live in this world !
ways that thou pointest out do not become thee " The sage said, These words,
ing these
to
me
Indeed, these instructions
!
!
O Kshattriya,
that thou speakest indicate thee to be possessed of righteous feelings Indeed, thou art !
righteous in disposition and understanding, Othou of great experience! 1 I shall strive for the good of you both, viz., for thyself and him. I
cause a union, eternal and incapable of breach, to be brought about between thee and that king. Who is there that would not like shall
have a minister like thee that art born of noble race, that abstainest from all acts of unrighteousness and cruelty, that art possessed of great learning, and that art well versed in the art of government and
to
I say this because, O Kshattriya, though divested of kingdom and plunged into great misery, thou still desirest to live adopting a behaviour that is righteous! The ruler of the
of conciliating all persons ?
Videhas, firmly adhering to truth, will come to out doubt, he will do what I will urge to do
my abode
soon.
With-
!
'Bhishma continued, 1
I.e.,
'The sage, after
for the ruler of Videhas.
T.
this,
inviting the ruler of
SANTI PARVA the Videhas, said these words unto him His soul I know his very heart. birth.
24*
This personage is
as
pure
as
is of royal the surface of
mirror or the disc of the autumnal moon. He has been examined by me in every way. I do not see any fault in him. Let there be friend-
Do
between him and thee.
ship
thou repose confidence on him as on
A king who is without a (competent) minister cannot govern kingdom even for three days. The minister should be courageous as also possessed of great intelligence. By these two qualities one may conquer both the worlds, Behold, O king, these two qualities are Righteous kings have no such refuge necessary for ruling a kingdom myself.
his
!
as a minister possessed of such attributes. The high-souled person is of royal descent. He walketh along the path of the righteous. This one who always keeps righteousness in view has been a valuable acquisition. If If
treated by thee with honour, he will reduce all thy foes to subjection. he engages in battle with thee, he will do what as a Kshattriya he
the
manner
and grandsires he duty to fight him, observant as thou art of the Kshattriya duty of conquering antagonists. Without engaging in battle, however, do thou, at my command, employ him should do. for
fights
Indeed,
if
after
conquering thee,
it
of his sires
will be thy
under thee from desire of benefiting thyself. Cast thy eyes on righteousness, giving up covetousness that is improper. It behoveth thee not to abandon the duties of thy order from lust or desire of battle. Victory sire, is
not certain.
Defeat also
is
not certain.
Remembering
this,
made with an enemy by giving him food and other enjoyment. One may see victory and defeat in his own case.
peace should be articles of
They that seek
to exterminate a foe are
sometimes exterminated them-
Thus addressed, king Janaka, probull and that honouring among Brahmanas who deserved perly saluting unto him, saying, Thou art of great learning every honour, replied and great wisdom. That which thou hast said from desire of benefiting Such a course of conduct us, is certainly advantageous for both of us. I have no hesitation in saying this is highly beneficial (to us). The the of Videha then, addressing prince ruler of Kosala, said these selves in course
of their efforts
!
!
words. policy,
I
In observance of Kshattriya duties as also with the aid of best of kings, have conquered the world. I have, however,
O
Without cherishing been conquered by thee with thy good qualities thou remainest by my side), live thou with any sense of humiliation (if !
I honour thy intelligence, and I honour thy prowess. do not disregard thee, saying that I have conquered thee I On the other hand, live thou with me as a victor ! Honoured duly by me, Both the kings then worshipped that king, thou wilt go to my abode
me
as a victor
l
!
1
O
!
Brahmana.and trusting each other, proceeded to the capital of Mithila. The ruler of the Videhas, causing the prince of Kosala to enter his 1
Jitavat is explained by Nilakantha as
praptajaya.T.
MAHABHABATA
248
who deserved every honour, with
abode, honoured him,
offerings of
water to wash his feet, honey and curds and the usual articles. King Janaka also bestowed upon his guest his own daughter and diverse kinds of gems and jewels. This (the establishment of peace) is the high duty of kings victory and defeat are both uncertain !' '
;
SECTION CVII 'Thou
O
scorcher of foes, described the course of duties, the general conduct, the means of livelihood, with their results, of Brahmanas and Kshattriyas and Vaisyas and Sudras. Thou hast discoursed also on the duties of kings, the subject of their
"Yudhishthira said,
treasuries, the
victory-
means
Thou
of filling
hast,
them, and the topic of conquest and
hast spoken also of the characteristics of ministers, the
measures, that lead to the advancement of the subjects, the characteristics of the sixfold limbs of a kingdom, the qualities of armies, the
means of distinguishing the wicked, and the marks
of those
that are
good* the attributes of those that are equal, those that are inferior, and
the behaviour
those that are superior,
which
a
king
desirous of
advancement should adopt towards the masses, and the manner in which the weak should be protected and cherished. Thou hast discoursed on
all
these subjects,
O Bharata, laying
down
what has been inculcated
are plain according to
instructions that
in
sacred treatise.
Thou hast spoken also of the behaviour that should be adopted by kings foremost of intellidesirous of conquering their foes. I desire now,
O
gent men, to listen to the behaviour that one should observe towards 1 I the multitude of courageous men that assemble round a king desire to hear how these may grow, how they may be attached to the I
king, in
O Bharata,
how may they succeed
acquiring friends.
It
seems
to
me
in
subjugating their foes and
that disunion alone can bring
about their destruction. I think it is always difficult to keep counsels secret when many are concerned. I desire to hear all this in detail, O also, O king, the means by which they may out with the king be prevented from falling "Bhishma said, 'Between the aristocracy on the one side and the kings on the other, avarice and wrath, O monarch, are the causes that
scorcher of foes
!
Tell
me
1
I
produce enmity.
2
One
of these parties (viz., the king,) yields to avarice.
As a consequence, wrath takes possession of the other (the aristocracy). Eich intent upon weakening and wasting the other, they both meet with destruction.
By employing
spies,
contrivances of
policy,
and
1 The word is Gana. It literally means an assemblage. There can be no doubt that throughout this lesson the word has been employed to denote the aristocracy of wealth and blood that surround a throne. T. 2 If the king, moved by avarice, taxes them heavily, the aristocracy resent it and seek to pull down the king. T.
SANTI PABVA
249
physical force, and adopting the arts of conciliation, gifts, and disunion, and applying other methods for producing weakness, waste, and fear,
each other. The aristocracy
tha parties assail
characteristics of a
compact body, become
the latter seeks to take too king, all of
of a
kingdom, having the
dissociated from the king
much from them.
them become dissatis6ed, and acting from
the enemies of their ruler.
if
Dissociated from the fear, side
with
again the aristocracy of a kingdom be disunited amongst themselves, they meet with destruction. Disunited, If
prey to foes. The nobles, therefore, should always they be united together, they may earn acquisitions of value by means of their strength and prowess. Indeed, when they they fall an easy
act in concert.
If
are thus united,
many
outsiders seek their alliance.
Men
of
knowledge
applaud those nobles that art united with one another in bonds of love. If united in purpose, all of them can be happy. They can (by their of courses establish conduct. righteous By behaving proexample) perly,
they advance in prosperity.
By restraining
and
their sons
them their duties, and by behaving kindly topersons whose pride has been quelled by knowledge, the aristocracy advance in prosperity. By always attending to the duties brothers and teaching
wards
1
all
of setting spies
and devising means of
policy, as also to the matter of
aristocracy, O thou of mighty arms, By showing proper reverence for them that are possessed of wisdom and courage and perseverance and that display steady prowess in all kinds of work, the aristocracy advance in prosthe perity. Possessed of wealth and resources, of knowledge of the rescue the and all arts and sciences, ignorant aristocracy scriptures masses from every kind of distress and danger. Wrath (on the part of filling
their
treasuries,
the
advance in prosperity.
the king), rupture,
executions,
O
2
terror, chastisement, persecution, oppression,
and
chief of the Bharatas, speedily cause the aristocracy to
with the king's enemies. They, thereshould be honoured by the O the of affairs The king, depend to a great extent kingdom, king. held with only those that are the upon them. Consulations should be leaders of the aristocracy, and secret agents should be placed, O fall
away from the king and
side
fore, that are the leaders of the aristocracy
crusher of foes, with them only. The king should not, O Bharata, consult with every member of the aristocracy. The king, acting in concert with the leaders, should do what is for the good of the whole order. When, however, the aristocracy becomes separated and disunited and destitute of leaders, other courses of action should be followed. If
the
members
of the
each according to his perity dwindles
away
1 I.e., learned
aristocracy quarrel
own
men
of humility.
2 Probably, with the king,
32
with one another and
act,
resources, without combination, their proskinds of evil occur. Those amongst diverse and
T.
T.
MAHABHABATA
250
of learning and wisdom should tread down a happens. Indeed, if the seniors of a race look on with indifference, quarrels break out amongst the members. Such quarrels bring about the destruction of a race and produce disunion
them that are possessed
dispute as soon as
it
the (entire order of the) nobles.
among all fears
that arise
from within.
Protect thyself,
O
king, from
Fears, however, that arise from out-
O
The first kind of fear, king, may cut Persons a that are in to one roots another in single day. equal thy wrath influenced or by folly or covetousness arising family and blood,
side are of little consequence.
to speak with one another. This is an not by courage, nor by intelligence, nor by beauty, nor by wealth, that enemies succeed in destroying the aristocracy. It is only by disunion and gifts that it can be reduced to subjugation. For this reason, combination has been said to be the great
from their very natures, cease
indication of defeat.
It is
refuge of the aristocracy.'
1
SECTION
CVIII
"Yudhishthira said, 'The path of duty is long. It has also, O many branches. What, however, according to thee, are those most deserve to be practised ? What acts, according to that duties Bharata,
most important among all duties, by the practice of which I may earn the highest merit both here and hereafter ?' "Bhishma said, 'The worship of mother, father, and preceptor is most important according to me. The man who attends to that duty here, succeeds in acquiring great fame and many regions of felicity. Worshipped with respect by thee, whatever they will command thee, thee, are the
be
it
consistent with righteousness or inconsistent with
O Yudhishthira
it,
should be
One should never do what they which forbid. Without doubt, that they command should always be done.* They are the three worlds. They are the three modes of life. They are the three Vedas. They are the three sacred fires. The father the mother, the DaksMna fire and is said to be the Qarhapatya fire
done unhesitatingly,
;
!
;
the preceptor upon which libations are poured. These three fires are, of course, the most eminent. If thou attendest with heedfulness to these three fires, thou wilt succeed in conquering the three worlds. By serving the father with regularity, one may cross this world. By serving the mother in the same way, one may attain to is
that
fire
regions of felicity in the next. By serving the preceptor with regularity one may obtain the region of Brahma. Behave properly towards these
The Burdwan Pundits make
& mess of the last two verses. In 31, an incorrect reading in the Bengal texts. It is Pradhanaccha for pradanaocha. Ihe Burdwan version repeats the error. K.P. Singh, of oourse, avoids it, but his version is rather incomplete. T. 1
there
is
2 Literally, "One should not follow that course of duty which they do not indicate. That again is duty which they command. This is settled."
SANTI PAHYA
251
O
Bharata, thou shalt then obtain great fame in the three three, worlds, and blessed be thou, great will be thy merit and reward Never transgress them in any act. Never eat before they eat, nor eat anything I
that
they eat. Never impute any fault to them. serve them with humility. That is an act of high acting in that way, O best of kings, thou mayst obtain fame,
better than what
is
One should always merit.
By
merit, honour, and regions of felicity hereafter.
He who
honours these He, on the other hand, who disregards these three, fails to obtain any merit from any of his acts. Such a man, O scorcher of foes, acquires merit neither in this world nor in the next. He who always disregards these three seniors never obtains fame either here or hereafter. Such a man never earns any good in the next world. All that I have given away in honour of those three has become three
a
is
honoured
worlds.
in all the
hundred-fold or a thousand-fold of
its
actual measure.
It
is
in conse-
quence of that merit that even now, O Yudhishthira, the three worlds are clearly before my eyes One Acharyya is superior to ten Brahmanas learned in the Vedas. One LJpadhyaya is again superior to ten Acharyyas. The father, again, is superior to ten Upadhyayas. The mother, again, is superior to ten fathers, or perhaps, the whole world, in importan!
no one that deserves such reverence as the mother. In my opinion, however, the preceptor, is worthy of greater reverence than the father or even the mother. The father and the mother are authors ce.
There
is
father and the mother, O Bharata, only create the on the other hand, that one obtains from one's preceptor, is heavenly. That life is subject to no decay and is immortal. The father and the mother, however much they may offend, should never be slain. By not punishing a father and a mother, (even if they of one's being.
The
body.
The
life,
deserve punishment), one does not incur sin. Indeed, such reverend persons, by enjoying impunity, do not stain the king. The gods and the
do not withhold their favours from such persons as strive to cherish even their sinful fathers with reverence. He who favours a person Rishis
by imparting to him true instruction, by communicating the Vedas, and giving knowledge which is immortal, should be regarded as both a father and mother. The disciple, in greatful recognition of what the instructor has done, should never do anything that
would injure the
They that do not reverence their preceptors after receiving instruction from them by obeying them dutifully in thought and deed, incur the sin of killing a foetus. There is no sinner in this world like them. 1 Preceptors always show great affection for their disciples. The latter should, therefore, show their preceptors commensurate reverence.
latter.
He, therefore, that wishes to earn that high merit which has existed from ancient days, should worship and adore his preceptors and cheerfully divide with them every object of enjoyment. With him who 1
Pratyasannah
is
think, his interpretation
explained by Nilakantha in a different way. is
far-fetched.
T.
J
MAHABHABATA
262 pleases his father
is pleased Prajapati himself. He who pleases his the Earth herself. He who pleases his preceptor
mother
gratifies
gratifies
Brahma by
For
his act.
this reason, the
preceptor
greater reverence than either the father or the mother.
is
worthy of
If
preceptors are worshipped, the very RisKis, and the gods, together with the Pirn's, are all pleased. Therefore, the preceptor is worthy of the highest
The preceptor should never be disregarded
reverence.
in any manner Neither the mother nor the father deserves such regard as the preceptor. The father, the mother, and the preceptor, should never be insulted. No act of theirs should be found fault with. The gods and the great Rishis are pleased with him that behaves with
by the disciple.
reverence towards his preceptors. They that injure in thought and deed their preceptors, or fathers, or mothers, incur the sin of killing a is no sinner in the world equal to them. That son of and the mother's womb, who, being brought up by them and when he comes to age, does not support them in his turn, incurs the sin of killing a foetus. There is no sinner in the world like unto him. We have never heard that these four, viz,, he who injures a friend, he who is ungrateful, he who slays a woman, and he who slays a
foetus.
the
TJaere
sire's loins
I have now told thee that a person should do in this world. Besides those duties
preceptor, ever succeed in cleansing themselves.
generally
all
that I have indicated, there
Thinking
of all duties, I
is nothing productive of greater " have told thee their essence.'
felicity.
SECTION CIX "Yudhishthira desires to adhere
said,
to virtue
thou art of learning,
tell
hood
all
exist,
'How,
covering
a person adopt that
is
me
?
O
Bharata, should a person act who of Bharata's race, possessed as
O bull
Truth and falseme Which of these two, Oking, should virtue ? What again is truth ? What is
this,
questioned by
!
the worlds.
firm in
again, is eternal virtue ? On what occasions should the truth, and on what occasions should he tell an un-
What,
falsehood
?
a person truth ?'
tell
"Bhishma said, 'To tell the truth is consistent with righteousness. There is nothing higher than truth. I shall now, O Bharata, say unto thee that which is not generally known to men. There where falsehood would assume the aspect of truth, truth should not be said. There, again, where truth would assume the aspect of falsehood, even falsehood should be said. That ignorant person incurs sin who says truth which is dissociated from righteousness. That person is said to be conversant with duties who can distinguish truth from falsehood. 1 Even a person that is disrespectable, that is of uncleansed soul, and 1 1.0. who knows when truth becomes as harmful as untruth, and untruth becomes as righteous as truth. T. ,
SANTI PABVA
may
263
succeed
in earning great merit as the hunter Valaka by slaying the blind beast (that threatened to destroy all crea1 How extraordinary it is that a person of foolish understanding, tures) though desirous of acquiring merit (by austere penances) still committed a An owl again, on the banks of the Ganges, (by doing a sinful act an unrighteous deed) obtained great merit. 3 The question thou hast
that
very cruel,
is
!
me
what righteousness upon righteousit accurately. ness, can indicate Righteousness was declared (by Brahman) for the advancement and growth of all creatures. Therefore, which leads to advancement and growth is righteousness. that Righteousness was declared for restraining creatures from injuring one another. Therefore, that is Righteousness which prevents injury to asked
is.
It is
is
creatures.
creatures. fore, that is
Some
a difficult one, since it
not easy to indicate
it.
is
No
difficult to say
one
in discoursing
Righteousness (Dharma) is so called because it upholds all In fact, all creatures are upheld by Righteousness. There-
Righteousness which
is
capable of upholding all creatures. what has been inculcated in
say that Righteousness consists in
the Srutis.
Others do not agree to
this.
I
would not censure them that
4 say so. Everything, again, has not been laid down in the Srwtis. Sometimes men (robbers), desirous of obtaining the wealth of some
one,
make
One
enquiries (for facilitating the act of plunder).
never answer such enquiries. That is a settled duty. silence, one succeeds in escaping, one should remain
If
should
by maintaining If, on the
silent.
other hand, one's silence at a time when one must speak rouses suspiit would be better on such an occasion to say what is untrue than
cion,
one can escape from it without incurring sinful men by even a (false) oath, one may sin. One should not, even if one be able, give away his wealth to sinWealth given to sinful men afflicts even the giver. If a ful men.
what
is
true.
This
is
a settled conclusion.
If
take
creditor desires to service,
make
his
debtor pay off the loan by rendering bodily all be liars, if, summoned by the creditor
the witnesses would
for establishing the truth of the contract, they did not say 1 Vide ante
Kama
Parvan,
what should
T.
Kama
Parvan. The Eishi, by pointing out the 2 Alludes to ante, where certain innocent persons had concealed themselves while flying from a company of robbers, incurred the sin of murder. T. 3 The allusion is to the story of an owl going to heaven for having, place
with his beaks, broken a thousand eggs laid by a she-serpent of deadly poison. The Burdwan Pundits have made nonsense of the first line of verse 8. There is no connection between the first and the second lines of T. this verse. K.P, Singha has rendered it correctly. 4 This refers to the well-known definition of Dharma ascribed to Yachishtha, viz., "That which is laid down in the Srutis and Smritis is Dharma, The defect of this definition is that the Srutis and the Smritit do not include every duty. Hence Vasishtha was obliged to add that where these are silent, the examples and practices of the good ought to be the guides of men, &o. T.
MAHABHARATA
254
be
When
said.
at risk, or on occasions of marriage, one may say that seeks for virtue, does not commit a sin by saying that untruth be said to save the wealth and prosperity life is
an untruth.
One
an untruth,
if
of others or for
the religious purposes.
Having promised
to pay,
one
to fu!611 his promise. Upon failure, let the selfbe forcibly enslaved. If a person without fulfilling a appropriator righteous engagement acts with impropriety, he should certainly be
becomes bound
afflicted
iour.
1
having adopted such behavaway from all duties and abandoning
with the rod of chastisement
A deceitful
for
person, falling order, always wishes to betake himself to the practilife. Such a sinful wretch living by deceit ces oM^rfls for supporting Blain by every means. Such sinful men think that there is nothose of his
shoulj
thingW
own
L world
higher than wealth. Such men should never be tolerthem. They should be regarded to have
URie should eat with
ated.
consequence of their sins. Indeed, fallen away from the condition of humanity and shut out from the grace of the gods, they are even like evil genii. Without sacrifices and without penances as they are, forbear from their companionship. If their wealth be lost,
down
fallen
in
commit even suicide which is exceedingly pitiable. Among This is thy sinful men there is no one to whom thou canst say, they
those
duty.
Their settled convictions are that there is Let thy heart turn to it nothing in this world that is equal to wealth. The person that would slay such a creature would incur no sin. He who kills him kills one that has been already killed by his own acts. If slain, it is the dead !
that
is
slain.
He who vows
vows. 2
to destroy those persons of lost senses should
are, like the crow and the vulture, dependent on deceit for their living. After the dissolution of their (human) bodies, they take rebirth as crows and vultures* One should, in any matter, behave towards another as that other behaves in that matter.
keep
his
He who
Such sinners
practises
should be resisted with deceit, while one
deceit
*
that
is
honest should be treated with honesty.'
SECTION CX "Yudhishthira
said,
'Creatures are seen to be afflicted by diverse
means and almost continually. Tell me, one overcome all those difficulties !' "Bhishma said, 'Those members of
O grandsire,
in
what way can
the regenerate class that duly practise, with restrained souls, the duties that have been laid down in the scriptures for the several modes of life, succeed in overcoming all
these difficulties. is
They that never
practise deceit, they whose behaviour
restrained by salutary restrictions, and they that control 2
quietly let
all
worldly
The Burdwan translator has made a mess of verse 21. K.P. Singba leaves it out. The fact is, Swakaryastu is Sivakari astu, meaning 1'
the appropriator be. 1 The construction
T. is elliptical.
Yah samayam
cbikrshet tat kurvit.
SANTI PARVA desires, succeed in
when addressed
overcoming
256
all difficulties.
They that do not speak
in evil
language, they that do not injure others when themselves injured they that give but do not take, succeed in overdifficulties. They that always give hospitable shelter to they that do not indulge in malice, they that are constantly engaged in the study of the Vedas, succeed in overcoming all difficulties-
coming
all
guests,
Those persons who, being conversant with dutiesi adopt that behaviour towards parents which they should, they that abstain from sleeping during the day, succeed in overcoming all difficulties. They that do not commit any kind of sin in thought, word, and deed, they that never injure any creature, succeed in overcoming all difficulties. Those kings
under the influence of passion and covetousness, levy oppressive taxes, and those that protect their own dominions, succeed in overcoming all difficulties. They that go to their own wedded wives in season without seeking the companionship of other women, they that that do
not,
are honest and attentive to their Agni-hotras, succeed in overcoming all difficulties. They that are possessed of courage and that, casting away
engage in battle, desirous of victory by fair means, overcoming all difficulties. They that always speak truth in this world even when life is at stake, and that are exemplars for all creatures to imitate succeed in overcoming all difficulties They whose acts never deceive, whose words are always agreeable, and whose all
fear of death,
succeed
in
wealth is always well spent, succeed in overcoming all difficultiesThose Brahmanas that never study the Vedas at hours not intended for study, and that penances with devotion, succeed in overcoming all difficulties. Those Brahmanans that betake themselves to a life of celebacy and Brahmacharyya, that perform penances, and that are cleansed by learning, Vedic knowledge, and proper vows, succeed in overcoming all difficulties. They that have checked all the qualities that appertain to Passion and Darkness, that are possessed of high souls,
and that practise the qualities that are called Good, succeed in overThey of whom no creature stands in feai and coming all difficulties those that do not fear any creature themselves, they that look upon all creatures as their own self, succeed in overcoming all difficulties. Those bulls among men that are good, that are never inspired with grief at the sight of other people's prosperity, and that abstain from kinds of ignoble behaviour, succeed in overcoming all difficitlties. They that bow to all the gods, that listen to the doctrines of all creeds,
all
that have faith, and that are endued with tranquil souls, succeed in all difficulties. They that do not desire honour for them-
overcoming
selves, that give honours unto others, that bow down unto those that deserve their worship, succeed in overcoming all difficulties. They that perform Sraddhas on the proper lunar days, with pure minds, from
desire of offspring, succeed in restrain their
own wrath and
overcoming
all difficulties.
They that
pacify the wrath of others, and that never
MAHABHARATA
256
get angry with any creature, succeed in overcoming all difficulties. that abstain, from their birth, from honey and meat and intoxi-
They
overcoming
cating drinks, succeed in
for only supporting life, that seek
They
difficulties.
all
the
of
companionship
that eat
women
for
the sake only of offspring and that open their lips for only speaking what is true, succeed in overcoming all difficulties. They that worship
with devotion the god Narayana, that Supreme Lord of
all
creatures,
that origin and destruction of the universe, succeed in overcoming all difficulties. This Krishna here, of eyes red as the lotus, clad in yellow robes,
endued with mighty arms,
brother, friend, and relative,
this is
Krishna
Narayana
who of
is
our well-wisher,
unfading glory.
He
the worlds like a leathern case, at his own pleasure. He is He is Govinda, the foremost the puissant Lord, of inconceivable soul who is Krishna ever This of all beings engaged in doing what is
covers
all
!
!
O
king, is that agreeable and beneficial to Jishnu, as also to thee, foremost of all beings, that irresistible one, that abode of eternal felicity
I
They that with devotion seek
called also Hari, succeed in
overcoming
the refuge of this Narayana,
all difficulties.
They that read them to
these verses about the overcoming of difficulties, that recite
of them unto Brahmanas, succeed in overcoming have now, O sinless one, told thee all those acts by which men may overcome all difficulties both here and hereafter !'
others,
and that speak
all difficulties.
I
'
SECTION CXI "Yudhishthira
said,
Many
persons here that are not really of
as men of tranquil souls. There tranquil souls appear are again others that are really of tranquil souls but that appear to be otherwise. How, sire, shall we succeed in knowing these people ?' in
outward form
O
"Bhishma said, discourse between a
'In this
tiger
connection
and a
jackal.
is
recited the old story of the
Listen to
it,
O
Yudhishthira
In ancient times, in a city called Purika, full of affluence, there
I
was a
king named Paurika. That worst of beings was exceedingly cruel and took a delight in injuring others. On the expiry of the period of his In fact, stained by the evil acts life he obtained an undesirable end,
human
he was reborn as a jackal. Remembering his former became filled with grief and abstained from meat even when brought before him by others. And he became compassionate unto all creatures, and truthful in speech, and firm in the observance of austere vows. At the appointed time he took food which consisted of fruit that had dropped from the trees. That jackal dwelt in a vast crematorium and liked to dwell there. And as it was his birth place, he never wished to change it for a finer locality. Unable to endure the purity of his behaviour, the other members of his species, endeavoured to make him alter his resolve by addressing him in the of his
life,
prosperity, he
SANTI PABVA following words fraught terrible
with humility
crematorium, thou desirest yet
:
267
Though
residing
in
this
to live in such purity of beha-
not this a perversity of understanding on thy part, since thou art by nature an eater of carrion ? Be thou our like All of us Eat that which ought always to be thy food, will give thee food. viour.
Is
!
abandoning such purity of conduct Hearing these words of theirs, the jackal replied unto them, with rapt attention, in these sweet words fraught with reason and inculcating harmlessness to all My !
:
birth has been low. I
desire to
my
It is
conduct, however, that determines the race. 1 ^
behave in such a way that my fame may spread. Although is this crematorium, yet listen to my vpws in respect of
habitation
own
the cause of one's acts/ The mode of life to which one may betake is not the cause of one's religious acts. If one, while in the observance of a particular mode of life, slays a
behaviour.
One's
self
is
Brahmana, will not the sin of Brahmanicide attach to him? If, on the other hand, one gives away a cow while one is not in the observance of any particular mode of life, will that pious gift produce no merit? Moved by the desire of getting what is agreeable, ye are engaged in only filling your stomachs. Stupefied by folly ye do not see the three faults that are in the end. I do not like to adopt the life led by you, fraught as it is with evil both here and hereafter, and it is by such censurable loss of virtue occasioned by A tiger, celebrated for prowess, discontentment and temptation happened to overhear this conversation, and accordingly, taking the
characterised as
!
jackal for a learned person of pure behaviour, offered him such respectful worship as was suited to his own self and then expressed a wish for appointing him his minister.
The
O
righteous personage, I know what thou art the duties of government with myself Do thou attend to Enjoy whatever articles may be desired by thee, abandoning whatever may
/'
tiger said,
!
!
not suit thy taste
2 !
As regards
We inform
ourselves,
we
are
thee beforehand of
known
to
be of a
thoubehavest with mildness, thou wilt be benefited and reap advantages for thyself Honouring these words of that high-souled lord of all animals, the jackal, hanging down his head a little, said these words fraught with fierce disposition.
this. If
!
humility. "
The
O
king of beasts, these words of thine with jackal said, It is also worthy of thee reference to myself are such as befit thee 1
why
1 The meaning is that though born in a low race, that is no reason I should act like a low person. It is conduct that determines the race
There may be pious persons, therefore, in every race. The Burdwan version of this line is simply T. ridiculous. 2 Yatram means, as explained by the commentator, the duties of government. T.
and not the race that determines conduct.
33
MAHABHABATA
258
that thou shouldst seek for ministers of pure behaviour and conversant with duties and worldly affairs ! Thou canst not maintain thy greatness without a pious minister, is
O hero,
or with a wicked minister that
Thou shouldst, on the look out for putting. an end to the very life those ministers that are amongst thy highly blessed one, regard I
devoted to thee, that are conversant with policy, that are independent of one another, desirous of crowning thee with victory, unstained by covetousness, free from deceit, possessed of wisdom ever engaged in thy good, and endued with great mental vigour, even as thou regardest But, O king of beasts, as I am perfectly preceptors or parents contented with my present position, I do not desire to change it for anything else. I do not covet luxurious enjoyments or the happiness My conduct, again, may not agree with that of that arises from them. thy
!
they happen to be of wicked conduct, they will produce disunion between thee and me. Dependence upon another, even if that other happens to be possessed of splendour, is not desirable thy old servants.
If
or praiseworthy. I am of cleansed soul, I am highly blessed. I am incapable of showing severity to even sinners. I am of great foresight. I do not look at small things- I am 1 have capacity for great exertion. I am am adorned with every
possessed of great strength.
successful
in
acts.
never act
I
am never enjoyment. served I have never another. am, besides, satisfied with a little. unskilled in serving. I live according to my pleasure in the woods. All who live by the side of kings have to endure great pain in consequence
fruitlessly.
I
object of
I
I
of evil speeches against themselves. Those, however, that reside in the woods pass their days, fearlessly and without anxiety, in the obserof vows. The fear that arises summoned by the king is unknown
vance
in
to
the heart of a person
who
is
persons passing their days
upon fruits and roots. Simple food and drink obtained without effort, and luxurious food procured with fear, widely differ from each other. Reflecting upon these two, A I am of opinion that there is happiness where there is no anxiety. contentedly in the woods, supporting
life
few only amongst those that serve kings are justly punished for their offences. A large number of them, however, suffer death under false accusations. If notwithstanding all this, thou appointest me, O king (
thy minister, I wish to make a compact with thee in respect of the behaviour thou shouldst always adopt towards me. Those words that I shall speak for thy good should be listened to and regardof beasts, as
ed by thee.
The
provision which thou wilt
make
for
me
shall not be
never consult with thy other ministers. of as desirous If I do, superiority they are they will then impute diverse kinds of faults to me. Meeting with thee alone and in secret I shall interfered with by thee.
I shall
say what is for thy good. In all matters connected with thy kinsmen, thou shalt not ask me what is for thy good or what is otherwise. Having consulted with me thou shalt not punish thy other ministers
SANTt PABVA
Yielding to rage them shalt not punish my followers and Thus addressed by the jackal, the king of beasts answer-
afterwards.
dependents
$59
!
and showed him every honour. The Let it be so of the tiger. Beholding the the then ministership accepted jackal in all his acts, the old servants honoured and with respect jackal treated ed him, saying,
!
of the king, conspiring together, began ceaselessly to display their hatred towards him. Those wicked persons at first strove to gratify
and win him over with friendly behaviour and make him tolerate the Despoilers of other people's the enjoyment of their perquisites. property, they had long lived Now, however, being ruled by the jackal, they were unable to appropriate anything belonging to others. Desirous of advancement and prosperity, they began to tempt him with sweet speeches. Indeed, diverse abuses that existed in the taste. in
were offered to allure his heart. Possessed of great wisdom, the jackal showed no signs of yielding to those temptations. Then some amongst them, making a compact amongst themselves for effecting his destruction, took away the well-dressed meat that was intended for and much desired by the king of beasts, and placed it secretly in the house of the jackal. The jackal knew who had stolen the meat and who had conspired to do it. But though he knew everylarge bribes even
thing, he tolerated
it
for a particular object.
with the king at the time of
Thou
desirest
me without came
my
cause
He
had made
a
compact
accepting the ministership, saying, friendship, but thou shalt not, monarch, mistrust his
O
!'-
"Bhishma continued, 'When the king of beasts, feeling hungry, to eat, he saw not the meat that was to have been kept ready for
The king then
his dinner.
Let the thief be found out
ordered,
deceitful ministers represented unto
him that the meat kept
had been stolen away by proud of his own wisdom.
minister, the jackali
of the jackal, the
tiger
his
learned
Hearing
became
of this injudicious
filled
with
rage.
!
His
him that was so for
act on the part
Indeed, the king,
ordered his minister to be slain. Beholding former ministers addressed the king, saying, The jackal is ever ready to take away from all of us the means of sustenance Having represented this they once more spoke of the Such then jackal's act of robbing the king of his food. And they said, What is there that he would not venture to do ? He is is his act giving
way
to his wrath,
the opportunity, the
!
!
He is righteous in speech but his real disposiin wretch reality, he has disguised himself by putting tion is sinful. is really sinful. For serving his behaviour on a garb of virtue. His of diet and of vows. own ends he had practised austerities in the matter not as thou hadst heard.
A
Having said thou disbelievest this, we will give thee ocular proof to be discovered meat that caused by entering this, they immediately the was meat that brought back from the jackal's abode. Ascertaining !
If
the jackal's house and hearing
all
those representations of his
old
MAHABHABATA
260
Heating servants, the king ordered, saying, Let the jackal be slain ! these words of the tiger, his mother came to that spot for awakening good sense with beneficial counsels. The venerable dame said, son, thou shouldst not accept this accusation fraught with deceit. Wicked individuals impute faults to even an honest person, moved by
son's
O
envy and rivalry. Enemies desirous of a quarrel cannot endure the elevation of an enemy brought about by his high feats. Faults are ascribed to even a person of pure soul engaged in penances. With respect to even an ascetic living in the woods and employed in his own (harmless) are raised three parties, viz., friends, neutrals, and fees. They that are rapacious hate them that are pure. The idle hate the active. The unlearned hate the learned. The poor hate the rich. The unrighteacts,
ous hate the righteous. The ugly hate the beautiful. Many amongst the learned, the unlearned, the rapacious, and the deceitful, would falsely accuse an innocent person even
if
the latter happens to be possessed of
the virtues and intelligence of Vrihaspati himself.
been stolen from thy house refuses to take any meat that
in is
If
meat had
really
thy absence, remember, the jackal even given to him. Let this fact be
Wicked persons sometimes and of the that are good sometimes the on semblance good, they put wear the semblance of the wicked. Diverse kinds of aspect are noticewell considered (in finding out the thief).
able in
creatures.
which.
The firmament seems
fire-fly
It
is,
therefore, necessary to
examine which is The
to be like the solid base of a vessel.
seems to be like the actual spark of fire. In reality, however, is no fire in the fire-fly. You see, there
the sky has no base and there is
in respect of even such things as person ascertains everything after scrunever called upon to indulge in any kind of regret afteris not at all difficult, O son, for a master to put his servant
necessity, therefore, for scrutiny
are addressed to the eye. tiny,
he
wards.
is
It
If a
to death.
Forgiveness, however, in persons possessed of power, is always praiseworthy and productive of renown. Thou hadst made the jackal thy first minister. In consequence of that act, thou hadst earned
great fame
obtained
among
neighbouring chiefs.
all
The
A good minister
cannot be
thy well-wisher. Let him, therefore, be supported. The king who regards a really innocent person falsely accused by his enemies to be guilty, soon meets with destruction in consequence of the wicked ministers that lead him to that conviction 1 easily.
After the
tiger's
jackal
mother had concluded her speech, a righteous agent
of the jackal, stepping
thing about the
The
is
out of that phalanx of his foes, discovered everyin which that false accusation had baen made.
manner
jackal's innocence being made manifest, he was acquitted and honoured by his master. The king of beasts affectionately embraced him again and again. The jackal, however, who was conversant with the science of policy, burning with grief, saluted the king of beasts and solicited his permission for throwing away his life by observing the
SANTl PARVA
261
Praya vow. The tiger, casting upon the virtuous jackal his eyes expanded with affection and honouring him with reverential worship,
sought to dissuade him from the accomplishment of his wishes. The master agitated with affection, bowed down to him and in a voice choked with tears said these words Honoured by jackal, beholding his
:
thee
first, I
have afterwards been insulted by thee Thy behaviour is calculated to make me an enemy of thine It is not !
towards me
!
should any longer dwell with thee Servants that are discontented, that have been driven from their offices, or degraded from the honours that were theirs, that have brought destitution upon themselves, or have been ruined by their enemies (through proper, therefore, that
I
!
the wrath of their master), that have been weakened, that are rapaciousi or enraged, or alarmed, or deceived (in respect of their employers), that have suffered confiscation, that are proud and desirous of achieving
great feats but deprived of the means of earning wealth, grief or rage in consequence of any injury done to
and that burn with
them, always wait for calamities to overtake their masters. Deceiv ed, they leave their masters and become effective instruments in the hands of foes. 1 I have been insulted by thee and pulled down from
my
How
place.
wilt thou trust
me
again
?
How
shall I (on
my
part)
Thinking me to be competent thou me thou hadst placed me in office. and examined tookest me, having Violating the compact then made (between us) thou hast insulted me.
continue to dwell with thee
?
one speaks of a certain person before others as possessed of righteous behaviour, one should not, if desirous of maintaining one's consistency, afterwards describe the same person as wicked. I who have thus been
If
disregarded by thee cannot any longer enjoy thy confidence. On my part, when I shall see thee withdraw thy confidence from me, I shall
with alarm and anxiety. Thyself suspicious and myself in alarm, our enemies will be on the look out for opportunities for injuring us. Thy subjects will, as a consequence, become anxious and disbe
filled
Such a state of things has many faults- The wise do not situation that happy in which there ishonour first and dishonour regard afterwards. It is difficult to reunite the two that have been separated, contented.
as indeed,
it is
difficult to separate the
two that are united.
If
persons
reunited after separation approach one another again, their behaviour cannot be affectionate. No servant is to be seen who is moved (in
what he does) by only the desire of benefiting his master. Service proceeds from the motive of doing good to the master as also one's own All acts are undertaken from selfish motives. Unselfish acts or self. motives are very rare. Those kings whose hearts are restless and unquiet cannot acquire a true knowledge of men. Only one in a 1 Nilakantha explains aparasadhanah as aparasa adhanah i.e., without rasa or affection and without dhana or wealth. This is Very far-
fetched.
T.
MAHABfiAKATA
262
hundred can be found who is either able or fearless. The prosperity of men, as also their fall, comes of itself. Prosperity and adversity, and! 1 *3 greatness, all proceed from weakness of understanding. "Bhishma continued, 'Having said these conciliatory words fraught with virtue, pleasure, and profit, and having gratified the king,
Without
the jackal
retired to the forest.
of the
of beasts, the intelligent
king
listening to the
entreaties
jackal cast off his
praya and proceeded to heaven (as the reward of " Earth)/
in
body by sitting bis good deeds on
SECTION CX1I 14
Yudhishthira said, 'What acts should be done by a king, and what are those acts by doing which a king may become happy ? Tell
me
this in detail,
ed with
O thou
that art the foremost of
all
persons acquaint-
duties T
"Bhishma
shall tell
'I
said,
thee what thou wishest to
know
!
Listen to the settled truth about what should be done in this world by a king and what those acts are by doing which a king may become
A
king should not behave after the manner disclosed in the high history of a camel of which we have heard. Listen to that history Yudhishthira There was, in the Krita age* a huge camel who then, had recollection of all the acts of his former life. Observing the most
happy
!
O
!
rigid vows', that
camel practised very severe austerities
Towards the conclusion
of his penances, the puissant
The Grandsire,
gratified with him.
in the
forest.
Brahman became
therefore, desired
to grant
him
boons.
'The camel
Let my neck,
said,
through thy grace, so that, food that
may
lie
O puissant
O
lord, I
holy one, become long may be able to seize any
even at the end of even a hundred Yojanas The Let it be so! The camel then, having !
high-souled giver of boons said,
obtained the boon, returned to his
from the day
of obtaining the boon,
own
forest.
became
idle.
The
foolish animal,
Indeed, the wretch,
from that day go out for grazing. One day, while extending his long neck of a hundred Yojanas, the animal was engaged in picking his food without any labour, a great storm arose. The camel, placing his head and a portion of the neck within the cave of a mountain, resolved to wait till the storm would be over. Meanwhile it began to pour in torrents, deluging the whole Earth. A jackal, with his wife, drenched by the rain and shivering with cold, dragged himself with difficulty towards that very cave and entered it quickly for shelter. Living as he did upon meat, and exceedingly hungry and stupefied by fate, did not
tired as he was, 1
O bull of
Perhaps the sense
states to be equal.
T.
Bharata's race, the jackal, seeing the camel's is that
men
of
vigorous understanding think
all
SANTI PARVA
263
neck, began to eat as much of it as he could. The camel, when he perceived that his neck was being eaten, strove in sorrow to shorten it.
But as he moved
up and down, the jackal and his wife, without continued to eat it away. Within a short time
it
hold of
losing their
it,
the camel was deprived of
The
then, having (thus) slain out of the cave after the storm and shower life.
jackal
and eaten the camel, came had ceased. Thus did that foolish camel meet with his death. Behold,
what
followed in the train of idleness
a great evil
!
As regards
thyself,
avoiding idleness and restraining thy senses, do everything in the world
Manu
himself has said that victory depends upon intelligence. All acts that are accomplished with the aid of intelligence are regarded as the foremost, those achieved with the aid of arms are
with proper means.
middling, those achieved with the aid of feet are inferior, while those done by carrying loads are the lowest. If the king is clever in the transaction of business and restrains his senses, his kingdom endures. Manu himself has said that it is with the aid of the intelligence that an
ambitious person succeeds in achieving victories. In this world, O Yudhishthira, they who listen to wise counsels that are not generally
known, that
O sinless one,
are,
possessed of allies, and that act after
A
person proper scrutiny, succeed in achieving all their objects. of succeeds such aids in Earth. the entire O thou that ruling possessed art possessed of prowess like that of Indra himself, this has been said
by wise
men
said the
world,
conversant with the ordinances laid down with sight directed to the scriptures, have
of ancient times
in the scriptures
same
O king
!
also,
I,
to thee
Exercising thy intelligence, do thou act in this
!
'
1'
SECTION
CXIII
"Yudhishthira said, Tell me O bull of Bharata's race, how a king, without the usual aids, having obtained a kingdom that is so precious a possession, behave himself towards a powerful foe !*
"Bhishma
'In
said,
discourse between the
this connection
Ocean and
cited the old story of the In days of old, eternal
is
the Rivers.
Ocean, that lord of Rivers, that refuge of the foes of the celestials, asked all the Rivers for resolving this doubt that had arisen in his mind.*
"The Ocean
Ye
Rivers,
that
you, with your bring away trees of large trunks, tearing them off with their roots and branches. Ye do not, however, ever bring tome a cane full
said,
I
see
all of
currents,
!
The canes
that grow on your banks are of
Do you
mean stems and
destitute
wash them down through contempt, or are they of any use to you ? I desire, therefore, to hear what the motive is that inspires all of you Indeed, why is it that canes, are not washed down by any of you, uprooted from the banks where they
of strength.
refuse to
I
MAHABHABATA
26 1
Thus addressed, the River Ganga replied unto Ocean, that
grow?
of all Rivers, in these
therefore, acceptable to "
'Ganga
lord
words of grave import, fraught with reason, and, all.
Ttees stand in one and the same place and are
said,
unyielding in respect of the spot where they stand. In consequence of this disposition of theirs to resist our currents, they are obliged to place of their growth. Canes, however, act differently. The cane, beholding the advancing current, bends to it. The others do not act in that way. After the current has passed away, the cane leave the
former posture. The cane knows the virtues of Time and opportunity. It is docile and obedient. It is yielding, without being For these reasons, it stands where it grows, without having to stiff. come with us. Those plants, trees, and creepers that bend and rise resumes
its
before the force of wind and water, have never to suffer discomfiture '
(by being taken up by the roots). "Bhishma continued. That person
power
imprison or
who
who does not
has advanced in might and that 1 That soon meets with destruction.
of a foe that kill,
yield to
the
competent to man of wisdom
is
and weakness, the might foe, has never to suffer discomfiture.
acts after ascertaining fully the strength
and energy, of himself and his intelligent man, therefore, when he sees his enemy to be more powerful than himself, should adopt the behaviour of the cane. That
An
'
is
an indication
of
wisdom-'
SECTION CXIV "Yudhishthira said, 'How, O Bharata, should a learned man adorned with modesty behave, O chastiser of foes, when assailed with harsh speeches in the midst of assemblies by an ignorant person swelling witn conceit?
2
"Bhishma
said,
'Listen,
O
lord of Earth,
how
the subject has
been treated of (in the scriptures), how a person of good soul should endure in this world the abusive speeches of persons of little intelligence. If a person, when abused by another, do not yield to wrath, he is
then sure to take
away (the merit of) all the good deeds that have The endurer, in such a case, communicates
been done by the abuser. the demerit of all his
own bad
acts
influence of wrath indulges in abuse.
to the person
An
intelligent
who under
man
the
should dis-
regard an abusive language who resembles, after all, only a Tittibha 3 One who yields to hate is said to live in uttering dissonant cries. to say often be heard Such a respectable man was A fool may vain.
addressed by
me
in such
words amid such an assembly of men
!
and to
1 The true policy, therefore, is to wait for the time when the foe becomes weak. T. 2 Mriduttikshnena is better than Mridutikshnena. T. 3 A bird that is identified by Dr. Wilson with the Parra Jacana..
8ANTI PARVA
265
even boast of that wicked act. He would add, Abused by me, the man remained silent as if dead with shame Even thus does a shameless man boast of an act about which no one should boast. Such a !
wretch among men should carefully be disregarded. The man of wisdom should endure everything that such a person of little intelligence may What can a vulgar fellow do by either his praise or blame ? He say. like a crow that caws uselessly in the woods. If those who others could words accuse establish those accusations by by only their is
even
such means, then, perhaps, their words would have been regarded to be of some value- As a fact, however, these words are as effective as those uttered by fools invoking death upon them with whom they
That man simply proclaims his bastardy who indulges in such conduct and words. Indeed, he is even lijte a peacock that dances while showing such a part of his body as should be ever concealed from 2 A person of pure conduct should never even speak with the view. 1
quarrel.
wight of sinful conduct who does not scruple to utter anything or do anything. That man who speak of one's merits when one's eye is upon him and who speaks ill of one when one's eye is withdrawn from him, is really like a dog. Such a person loses all his regions in heaven and the fruits of any knowledge and virtue that he may have.? The man who. speaks ill of one when one's eye is not upon him, loses that
without delay the fruits of all his libations on fire and of the gifts he may make unto even a hundred persons. A man of wisdom, therefore, should unhesitatingly avoid a person of such sinful heart who deserves to be avoided by all honest men, as he would avoid the flesh of the dog. That wicked-souled wretch who proclaims the faults of a high-souled person, really publishes (by that act) his own evil nature even as a snake displays his hood (when interfered with by others). The man of
who seeks to counteract such a back-biter ever engaged in an occupation congenial to himself, finds himself in the painful condition man who is ever engaged of a stupid ass sunk in a heap of ashes. should be avoided like a furious wolf, or an others of ill in speaking
sense
A
infuriate elephant
roaring in madness, or a fierce dog. Fie on that has betaken himself to the path of the foolish who
sinful wretch who has fallen away from
wholesome restraints and modesty, who is is injurious to others, and who is regardwhat doing If an honest man wishes to exchange words own prosperity. all
always engaged in less of his
with such wretches when they seek to humiliate him, he should be In India, the commonest; form of verbal abuse among ignorant men 'Do thou meet with death/ or, 'Go thou to Yama's house !' is What Bhishma says is that as these words are uttered in vain, even so the verbal accusations of wicked men prove perfectly abortive. T. 2 The Burdwan Pundits haye totally misunderstood the first line of K.P. Singha has rendered it correctly. T. this verse. 1
and women
3
A
dog
is
an unclean animal
in
Hindu
estimation.
T.
MAHABHARATA
266
A Do not suffer thyself to be afflicted counselled in these words a wordy encounter between a high and low person is always disapprovslanderous wretch, when ed by persons of tranquil intelligence. enraged, may strike another with his palms, or throw dust or chaff at !
:
A
another, or frighten another by showing or grinding his teeth. is
well
known.
All this
That man who endures the reproaches and slanders of
wicked-souled wights uttered in assemblies, or who reads frequently these instructions, never suffers any pain occasioned by speech."
SECTION CXV "Yudhishthira said, 'O grandsire, O thou that art possessed of Thou great wisdom, I have one great doubt that perplexes me art Thou it an of advancer our resolve O shouldst, family. Thou king, !
!
hast discoursed to us
upon
the slanderous speeches uttered by wicked-
however, to question thee kingdom, that which is productive of the happiness of the royal line, that which is productive of good and advancement in the future and the present, that which is
souled wretches of bad conduct.
further
!
That which
is
I
desire,
beneficial to a
good in respect of food and drink and as regards also the body, are How should a king who topics upon which I wish thee to discourse the and who on throne continues to occupy it, surbeen has placed !
rounded by friends, ministers, and servants, gratify his people. That king who, led away by his affections and predilections, becomes devoted to evil associates, and who pays court to wicked men in consequence being enthralled by his senses, finds all servants of good birth and blood disaffected towards him. Such a king never succeeds in obtaining those objects the accomplishment of which depends upon
of
his
one's
having a number
of
good servants about him.
It
behoveth thee
that art equal to Vrihaspati himself in intelligence to discourse to me upon these duties of kings which are difficult to be ascertained and
Thou, O tiger among men, art ever thereby remove my doubts the of our race. For this reason thou in good accomplishing engaged on the to us of king-craft. Kshatri (Vidura) duties discoursest always !
great wisdom, always gives us valuable instruction. Hearing instructions from thee that are productive of good to our race and kingdom, I shall be able to pass my days in happiness like a person What classes of gratified with having quaffed the deathless Amrita servants are to be regarded as inferior and what as possessed of every accomplishment? Aided by what class of servants or by servants of
also, possessed of
I
what kind If
of birth, is it advisable to discharge the duties of ruling ? the king choose to act alone and without servants, he can never
succeed in protecting his people. All persons, however, of high birth covet the acquisition of sovereignty !'
SANTI PABVA
267
"Bhishma said, The king, O Bharata, cannot alone rule his Without servants to aid him, he cannot succeed in accomplishing any object. Even if he succeeds in gaining any object, he cannot (if alone), retain it. That king whose servants are all possessed of knowledge and wisdom, who are all devoted to the good of their master, and who are of high birth and tranquil disposition, succeeds in kingdom.
enjoying the happiness connected with sovereignty. That king whose all well born, incapable of being weaned away from him
ministers are
by means of bribes and other influences ), who always live with him, in giving advice to their master, who are possessed of wisdom and goodness, who have a knowledge of the relations of things, who can provide for future events and contingencies, who have a good (
who are engaged
virtues of time, and who never grieve for what is enjoying the happiness that attaches to sovereignty. That king whose servants share with him his griefs and joys, who
knowledge
of the
past, succeeds in
always do what is agreeable to him, who always direct their attention the accomplishment of their master's objects, and all of whom are
to
faithful, succeeds inenjoying the happiness that attachesto sovereignty.
The king whose who always tread
subjects are always cheerful, and high-minded, and path of the righteousness, succeeds in enjoying
in the
the happiness attached to sovereignty. He is the best of kings all the sources of whose income are managed and supervised by contended and
men well acquainted with the means of increasing the That king succeeds in obtaining affluence and great merit whose repositaries and barns are supervised by incorruptible, trustworthy, devoted, and uncovetous servants always bent upon gathering. That king in whose city justice is administered properly with the trustworthy
finances.
such administration leading to the well known results of the fining plaintiff or the defendant if his case is untrue, and in which criminal laws are administered even after the manner of Sankha and result of
Likhita, succeeds in earning
That king who attaches
the merit that attaches to sovereignty.
by kindness, who is conversant with the duties of kings, and who attends to the aggregate of " six, succeeds in earning the merit that attaches to sovereignty/ his subjects to himself
SECTION CXVI "Bhishma
said,
'In this
connection
is
cited the following history
That history is regarded as a high precedent amongst good and wisemen. That history has connection with the present topic. I heard it in the hermitage of Rama the son of Jamadagni, recited by of olden times.
many foremost of Rishis, In a certain large forest uninhabited by human beings, there lived an ascetic upon fruits and roots observing rigid vows,
and with
his
senses under control.
Observant
stringent regulations and self-restraint, of tranquil and
also
of
pure soul.
MAHABHAEATA
268
always attentive to Vedic recitations, and of heart cleansed by fasts, he adopted a life of goodness towards all creatures. Possessed of great intelligence, as he sat on his seat, the goodness of his behaviour having been known to all the creatures that lived in that forest, they used to
approach him with affection. Fierce lions and tigers, infuriate elephants of huge size, leopards, rhinoceroses, bears, and other animals of fierce aspect, subsisting upon blood, used to come to the Rishi and address him the usual questions of polite enquiry. Indeed, all of them behaved towards him like disciples and slaves and always did unto him what was agreeable. Coming to him they addressed the usual enquiOne domestic ries, and then went away to their respective quarters. animal, however, lived there permanently, never leaving the Muni at any time. He was devoted to the sage and exceedingly attached to him. Weak and emaciated with fasts, he subsisted upon fruits and roots
and water, and was tranquil and
of inoffensive aspect*
Lying at with a heart like that of a human being, became exceedingly attached to him in consequence of the affection with which he was treated. One day a the feet of that high-souled Rishi as the latter sat, the dog,
leopard of great strength came there, subsisting upon blood. Of a cruel disposition and always filled with delight at the prospect of prey,
Yama. Licking the corners of mouth with the tongue, and lashing his tail furiously, the leopard came there, hungry and thirsty, with wide open jaws, desirous of
the fierce animal looked like a second his.
seizing the dog as his prey. Beholding that fierce beast coming,
the dog, in fear of his
life,
unto them, O monarch It wishes to slay me
!
addressed the Muni in these words.
O
holy one, this leopard
is
O
king,
Listen
a foe of the dogs!
O great sage, do thou act in such a way that animal may be dispelled through thy grace O thou of mighty arms, without doubt thou art possessed of omniscience! Acquainted with the thoughts of all creatures, the sage felt that the dog ha4 ample cause for fear. Possessed of the six attributes and capable of reading the voices of all animals, the sage said the following !
all
my
fears
from
this
!
words.
Thou shalt have no fear of death from leopards said, Let thy natural form disappear and be thou a leopard, any longer O son At these words, the dog was transformed into a leopard with skin bright as gold. With stripes on his body and with large teeth, thenceforth he began to live in that forest fearlessly. Meanwhile, the leopard, seeing before him an animal of his own species, immediately forsook all feelings of animosity towards it. Sometime after, there "The sage !
!
came into the hermitage
a fierce
and hungry
tiger
with open mouth.
Licking the corners of his mouth with the tongue, and eagerly desirous of drinking blood, that tiger began to approach towards the animal that had been transformed into a leopard. Beholding the hungry tiger of terrible teeth
approach that
forest, the
(transformed) leopard sought
SANTI PABVA the
Rishi's
protection for saving his
The
life.
affection for the leopard in consequence of the
sage,
who showed
latter's
living
great
in
the
same place with him, forthwith transformed his leopard into a tiger powerful for all foes. The tiger seeing a beast of his own species did him no injury, O king. The dog, having in course of time been transformed into a powerful tiger subsisting upon flesh and blood, abstained from
former food which had consisted of fruits and roots. Indeed, from that time, O monarch, the transformed tiger lived, subsisting upon the
his
'
other animals of the forest, like a true king of beasts.'
SECTION CXVII "Bhishma
said,
The
dog transformed into a
One day
the flesh of slain beasts, slept at his ease.
with he lay on the yard
tiger, gratified
as
of the hermitage, an infuriate elephant came there, looking like a risen cloud. Of huge stature, with rent cheeks, having signs of the lotus on his body,
and with broad frontal
globes, the animal
tusks and a voice deep as that of the clouds.
had long Beholding that infuriate
elephant, proud of his strength, approaching towards him, the tiger, agitated with fear, sought the protection of the Rishi. That best of sages thereupon transformed the tiger into an elephant. The real elephant, seeing an individual of his own species, huge as a mass of
became terrifieck The Rishi's elephant then, freckled with the dust of lotus filaments, dived delightfully into lakes overgrown with lotuses and wandered by their banks indented with rabit holes.
clouds,
A
considerable time elapsed in this way.
One
elephant was cheerfully striding along the vicinity of the hermitage, there came before him unto that spot a maned lion born in a mountain cave and day
as the
accustomed to slay elephants. Beholding the lion coming, the Rishi's elephant, from fear of life, began to tremble and sought the protection of the sage. The sage thereupon transformed that prince of elephants As the wild lion was an animal of the same species with into a lion. himself, the Rishi s lion no longer feared him. On the other hand, the wild lion seeing a stronger beast of his own species before him, became The Rishi's lion began to dwell in that hermitage within the
terrified.
Through fear of that animal, the other animals no longer ventured to approach the hermitage. Indeed, they all seemed to be inspired with fear about the safety of their lives. Sometime after one forest.
day, a slayer of all animals, possessed of great strength
inspiring all
fright, having eight legs and eyes on the forehead, viz., a Sarabha, came to that spot. Indeed, he came to that very hermitage
creatures with for the
object of slaying the Rishi's lion.
formed
his
beholding the ful,
Seeing
this,
the sage trans-
Sarabha of great strength. The wild Sarabha, Sarabha before him to be fiercer and more power-
lion into a Rishi's
quickly fled away, from that forest.
Having been thus transformed
MAHABHARATA
270
into a Sarabha by the sage, the animal lived happily by the side of his
All the animals then that dwelt in the vicinity became inspired with the fear of that Sarabha. Their fear and the desire of
transformer.
saving their lives led them
all
to fly
away from that
forest
!
Filled
with the delight, the Sarabha continued every day to slay animals for Transformed into a carnivorous beast, he no longer affected his food. One day that fruits and roots upon which he had formerly lived. ungrateful beast who had first been a dog but who was now transformed into a Sarabha, eagerly thirsting for blood, wished to slay the sage. The latter, by ascetic power, saw it all by his spiritual knowledge. Possessed of great wisdom, the sage, having ascertained the intentions of the beast, addressed him in these words.
"The leopard
sage said,
From
!
O
dog, thou
wert
a leopard thou wert then
first
made
transformed
a tiger
!
From
into a a tiger
thou wert next transformed into an elephant with the temporal juice trickling down thy cheeks ! Thy next transformation was into a lion From a mighty lion thou wert then transformed into a Sarabha Filled with affection for thee, it was I that transformed thee into these diverse shapes! Thou didst not, and dost not, belong by birth, to Since, however, O sinful wretch, thou desirest any of those species to slay me who have done thee no injury, thou shalt return to thy own !
!
!
After this, that mean and foolish animal and be a dog again of wicked soul, transformed into a Sarabha, once more assumed, in consequence of the Rishi s curse, his own proper form of a dog." !
species
SECTION CXVIII "Bhishma said, 'Having once more assumed his proper form, the dog became very cheerless. The Rishi, reproving him, drove the sinful creature from his hermitage. An intelligent king should, guided by this precedent, appoint servants, each fit for the office assigned to him, and exercise proper supervision over them, having first ascertained their qualifications in respect of truthfulness and purity, sincerity, general disposition, knowledge of the scriptures, conduct, birth, selfA restraint, compassion, strength, energy, dignity, and forgiveness. king should never take a minister without first having examined him. If a king gathers round him persons of low birth, he can never be happy. person of high birth, even if persecuted without any fault by his royal master, never sets his heart, in consequence of the respectability of his blood, upon injuring his master. An individual, however, that is mean and of low birth, having obtained even great affluence from his connection with some honest man, becomes an enemy of the 1 minister should be latter if only he is reproached in words. he should be forgiving and selfpossessed of high birth and strength he should be free restrained, and have all his senses under control
A
A
;
;
1 The antithesis consists, as pointed out by Nilakantha, is this, viz., the man of high birth, even if ruined undeservedly, would not injure his master. The man, however, that is of low birth, would become the foe of even a kind master if only a few words of censure be addressed to him. T.
SANTI PARVA from the vice of rapacity, contented with
271
his just acquisitions, delight-
ed with the prosperity of his master and friends, conversant with the requirements of place and time, ever employed in attaching men to himself or his master by doing good offices to them, always attentive to his duties, desiring the good of his master, always heedful, faithful
discharge of his own duties, a thorough master of the art of war and peace, conversant with the king's requirements in respect of the great aggregate of three, beloved by both the citizens and the inhabi-
in the
tants of the provinces, acquainted with
kinds of battle-array for
all
piercing and breaking the enemy's ranks, competent to inspire the forces of his master with cheerfulness and joy, capable of reading signs and gestures, acquainted with all requirements in respect of march, skilled in
his
own
the art of training elephants, free from pride, confident of powers, clever in the transaction of business, always doing
what
is right, of righteous conduct, surrounded by righteous friends, sweet speech, possessed of agreeable features, capable of leading men, well-versed in policy, possessed of accomplishments, energetic in action, active, possessed of ingenuity, of a sweet temper, modest in
of
address, patient, brave, rich, and capable of adapting his measures to the requirement of place and time. That king who succeeds in obtain-
such a minister can never be humiliated or overpowered by any one. Indeed, his kingdom gradually spreads over the Earth like the light of the moon. A king, again, who is conversant with the scriptures, who regards righteousness to be superior to everything, who is ing
always engaged
in
protecting his subjects, and
following virtues, obtains the love of forgiving, pure in conduct, severe
all.
when
who is possessed of the He should be patient,
the occasion requires
it,
acquainted with the efficacy of exertion, respectful in his behaviour towards all his seniors, possessed of a knowledge of the scriptures, ready the instructions and counsels of those that are competent
to listen to to instruct
and give counsel, capable
of
judging correctly amid different
or opposite courses of action suggested to him, intelligent, of a retentive
memory, ready
to do
what
is
just, self-restrained,
always sweet-
speeched, forgiving even unto enemies, practising charity personally, possessed of faith, of agreeable features, ready to extend the hand of succour to persons plunged in distress, possessed of ministers that
always seek his good, free from the fault of egoism, never without a 1 wife, and undisposed to do anything with haste. He should always
reward his ministers when they achieve anything signal. He should love those that are devoted to him. Avoiding idleness, he should always attract men to himself by doing good to them. His face should always be cheerful. 1 Nilakantha
grahah.
T.
He
should always be attentive to the wants of his
explains that na nirddandvah
means na
nithpari-
MAHABHARATA
272 servants arid never give
Without
nimous.
with propriety.
it
to wrath.
He
should, besides, be
magna-
lying aside the rod of chastisement, he should wield He should make all men about him act righteously.
always supervise the concerns of subjects, and should be conversant in all matters connected with spies for his eyes, he should
Having his
way
A
virtue and wealth.
king that
The king should
also,
O
is
possessed of these
hundred quali-
Every ruler should strive to be such. monarch, search for good warriors (to enlist
fications earns the love of
all.
army) that should all be possessed of the necessary qualifications, him in protecting his kingdom. A king that desires his own advancement should never disregard his army. That king whose soldiers are brave in battle, grateful, and versed in the scriptures, whose army consists of foot-soldiers conversant with the treatises on religion and duty, whose elephant-warriors are fearless, whose carof fighting and well-versed in warriojs are skilled in their own mode other in and wielding weapons, succeeds in subjugating shooting arrows the whole Earth. That king who is always employed in attaching all in his
for aiding
himself who is ready for exertion, who is rich in friends and the foremost of rulers. A king who has succeeded in becomes allies, men unto himself, may, O Bharata, with the aid of even attaching all a thousand horsemen of courage, succeed in conquering the whole
men
to
Earth;
,
11 '
SECTION CXIX "Bhishma from
'That king who, guided by the lesson to be drawn
said,
the story of the dog, appoints his servants to offices for which
succeeds in enjoying the happiness that is attached to dog should not, with honours, be placed in a position sovereignty above that for which he is fit. If a dog be placed above that ituation
each
is
fit,
I
A
him, he becomes intoxicated with pride. Ministers should be appointed to offices for which they are fit and should possess such qualifications as are needed for their respective occupations.
which
is
fit
for
Appointments on unfit persons are not at all approved. That king who confers on his servants offices for which each is fit, succeeds, in consequence of such merit, to enjoy the happiness attaching to sovereignty. A Sarabha should occupy the position of a Sarabha a ion should swell with the might of a lion a tiger should be placed in the position of a tiger and a leopard should be placed as a leopard. ;
;
;
Servants should, according to the ordinance, be appointed to offices If thou wishest to achieve success thou for which each is fit. shouldst never appoint servants in situations higher than what they
deserve.
That
foolish king
A
who, transgressing precedent, appoints
which they are not fit, fails to gratify his people. king that desires to possess accomplished servants should never
servants to offices for
SANTI PARVA
273
appoint persons that are destitute of intelligence, that are low-minded, that are without wisdom, that are not masters of their senses, and that are not of high birth. Men that are honest, possessed of high birth, malice and envy, high-minded, pure in transaction of business, deserve to be Persons that are possessed of humility, ready
brave, learned, destitute of
behaviour, and clever in the
appointed as ministers.
the performance of their duties, tranquil in disposition, pure in mind, adorned with diverse other gifts of nature, and are never the
in
calumny in respect of the offices they hold, should be the lion should always make a companion intimate associates of the king. of a lion. If one that is not a lion becomes the companion of a lion, one
objects of
A
the advantages that belong to a lion, That lion, however, who, while engaged in discharging the duties of a lion, has a pack of
earns
all
dogs only for his associates, never succeeds in consequence of such in accomplishing those duties. Even thus, O ruler of in succeed a the whole Earth if he has for men, may king subjugating
companionship,
men
ministers
his
O
high birth.
a servant that
possessed of courage, wisdom, great learning, and foremost of royal masters, kings should never entertain is
destitute of learning and sincerity and
wisdom and
great wealth. These men that are devoted to the services of their master are never stopped by any impediments. 1 Kings should always
speak in soothing terms unto those servants that are always engaged in doing good to their masters. Kings should always, with great care, Indeed, kings have their roots in their should treasuries. always seek to swell his treasury. Let thy king king, be filled with corn. And let their keep be entrusted to barns,
look after their treasuries.
A
O
honest servants.
Do thou
seek to increase thy wealth and corn.
Let
thy servants, skilled in battle, be always attentive to their duties. It desirable that they should be skilful in the management of steeds.
is
O
delighter of the Kurus, attend to the wants of thy kinsmen and friends Seek thou the good of Be thou surrounded with friends and relatives the of have I the instructed thee dog citing precedent By thy city thou shouldst towards duties the about thy subjects. What adopt further dost thou wish to hear ?'
!
!
!
'
"Yudhishthira
many
said,
SECTION CXX Thou hast, O Bharata,
discoursed upon the
duties of king-craft that were observed and laid
down
in
days of
old by persons of ancient times conversant with kingly duties. Thou hast, indeed, spoken in detail of those duties as approved by the wise.
Do
O bull of Bharata's race, speak of them in such a succeed in retaining them in memory !' 8
thou, however,
way
that one
may
T. 1 Literally, 'proceed like understanding arrows.' 2 I.e., 'speak in brief of them, or give us an abridgment of thy elaborate discourses.' T.
MAHABHARATA
274
The
protection of all creatures the Kshattriya. Listen now to me,
"Bhishrna said, highest duty of
the duty of protection
duties should assume of diverse hues.
is
to be exercised.
many forms even
A
as the
is
regarded as the
O king,
as to
how
king conversant with
his
peacock puts forth plumes
Keenness, crookedness, truth, and sincerity, are the
qualities that should be present in him. With thorough impartiality, he should practise the qualities of goodness if he is to earn felicity. He must assume that particular hue or form which is beneficial in view of 1
A
king who can the particular object which he seeks to accomplish. in the even most subtile succeeds forms accomplishing assume diverse objects.
Dumb
He should He should be
autumn, he should conceal his and the little he speaks should be
the peacock in
like
counsels.
speak
sweet.
of good features and well versed in
little,
the scriptures.
He should always be heedful in respect of those gates through which dangers may come and overtake him, like men taking care of breaks in embankments through which the waters of large tanks may rush and flood their fields
crowned with
and houses.
ascetic
success
He
should seek the refuge of Brahmanas as men seek the refuge of lordly
even
generated by the rain-water collected within mountain lakes. That king who desires to amass wealth should act like religious hypo2 The king should crites in the matter of keeping a coronal lock. rivers
always have the rod of chastisement uplifted in his hands. He should always act heedf ully (in the matter of levying his taxes) after examining the incomes and expenses of his subjects, like men repairing to a 3 He should act equitably full-grown palmyra for drawing its juice. cause the of own his enemies to be crushed his towards crops subjects ;
by the tread of his cavalry, march against foes when his own wings have become strong and observe all the sources of his own weakness. ;
He
should proclaim the faults of his foes
;
crush those that are their
partizans; and collect wealth from outside like a person plucking flowers from the woods. He should destroy those foremost of monarchs that swell with might and stand with uplifted heads like mountains, 4 by seeking the shelter of unknown shades and by ambuscades and
1 I.e., as the oommentator explains, keenness, when he punishes and harmlesBness when he shows favour. T. 2 I.e., 'should assume the qualities (such as keenness, &o., necessary K.P. Singha's version of the last line of 8 is erroneous. The for his object. 1
Burdwan
version
is right.
T.
3 Vrihadvrikshamivasravat is explained by Nilakantha as Vrihantak Vrikshah Yatra ; asravat is explained as rasamprasravat. I think Vrihadvriksham may be taken as a full-grown palmyra (1) tree. The sense is that as men always draw the juice from a full-grown tree and not from a young one, even so the king should take care as to how taxes shouldbe laid upon T. subjects that are unable to bear them.
4 I.e., by tampering with the governors of the citadels and the garrisons of his foes, as the commentator explains, T.
SANTI PABVA sudden attacks.
27
Like the peacock in the season
of rains,
he should
enter his nightly quarters alone and unseen. Indeed, he should enjoy, after the manner of the peacock, within his inner apartments, the companionship of his wives. He should not put off his mail. He should himself protect his own self, and avoid the nets spread out for him by the spies and secret agents of his foes. He should also win over the extirpate them when opporLike the peacocks the king should kill his powerful of crooked policy, and destroy their force and drive
affections of the spies of his enemies, but
tunity occurs.
and angry
foes
them away from home. The king should also like the peacock do what is good to him, and glean wisdom from everywhere as they collect An wise and peacock-like king should insects even from the forest. thus rule his kingdom and adopt a policy which is beneficial to him. By exercising his own intelligence, he should settle what he is to do. By consulting with others he should either abandon or confirm such resoluAided by that intelligence which is sharpened by the scriptures, tion. one can
settle
his
courses of action.
In this consists the usefulness of
the scriptures. By practising the arts of conciliation, he should inspire confidence in the hearts of his enemies. He should display his own
By judging
strength.
should, by exercising
of different courses of action in his his
own
own mind he The
intelligence, arrive at conclusions.
king should be well-versed in the arts of conciliatory policy, he should be possessed of wisdom and should be able to do what should be done ;
and avoid what should not. A person of wisdom and deep intelligence does not stand in need of counsels or instruction. A wise man who is possessed of intelligence like Vrihaspati, if he incurs obloquy, soon king should regains his disposition like heated iron dipped in water.
A
accomplish
down
all
objects, of his
own
or of others, according to the
means
A
king conversant with the ways of laid should always employ in his acts such men as are mild acquiring wealth in disposition, possessed of wisdom and courage and great strength. in
the scriptures.
Beholding his servants employed in acts for which each is fit, the king should act in conformity with all of them like the strings of a musical instrument, stretched to proper tension, according with their intended
The king should do good to all persons without transgressing That king stands immovable as a hill He is mine. whom everybody regards Having set himself to the task the of adjudicating between litigants, king, without making any differnotes.
the dictates of righteousness.
ence between persons that are liked and those that are disliked by him, should uphold justice. The king should appoint in all his offices such men as are conversant with the characteristics of particular families, of the
speech
masses of the people, and of different countries ;
as
good acts
;
;
as are mild in
are of middle age as have no faults as are devoted to as are never heedless; as are free from rapacity; as are ;
;
possessed of learning and self-restraint
;
as
are firm in virtue and
MAHABHARATA
276
always prepared to uphold the interests of both virtue and profit. In this way, having ascertained the course of actions and their final objects and instructed in all the king should accomplish them needfully The king who never in cheerfulness. he live his matters by may spies, sufficient cause, who supervises all gives way to wrath and joy without ;
and who looks after
his acts himself,
his
own
king
is
income and expenditure with wealth from the Earth. That
who rewards who chastises (for any good they do), who protects his own self, and who
said to be conversant with the duties of king-craft
his officers
and subjects publicly
that deserve chastisement,
those
his
eyes, succeeds in obtaining great
evil. Like the Sun shedding his rays should always look after his kingdom the below, king upon everything his intelligence he should supervise all his spies himself, and aided by
protects his
and
kingdom from every
officers.
man
gent
The king should take wealth from
his subjects at the
He
should never proclaim what he does. Like an intellimilking his cow every day, the king should milk his kingdom
proper time.
every day. As the bee collects honey from flowers gradually, the king should draw wealth gradually from his kingdom for storing it. Having
kept apart a sufficient portion, that which remains should be spent upon acquisition of religious merit and the gratification of the desire
That king who is acquainted with duties and who is possessed of intelligence would never waste what has been stored. The king should never disregard any wealth for its littleness; he should never disregard foes for their powerlessness he should, by exercising his own intelligence, examine his own self he should never repose for
pleasure.
;
;
confidence upon persons destitute of intelligence. Steadness, cleverness, self-restraint, intelligence, health, patience, bravery, and attention to the requirements of time to the
increase of wealth be
with clarified butter, seed
may produce
may
and place, small or be
it
blaze
these eight qualities lead it
forth into a
a thousand trees.
A
much.
A
little fire, fed
conflagration.
king, therefore,
A
single
even when he
hears that his income and expenditure are great, should not disregard the smaller items. foe, whether he happens to be a child, a young an man, or aged one, succeeds in slaying a person who is heedless. An
A
when he becomes powerful, may exterminate a king. who is conversant with the requirements of time is
insignificant foe,
A
king, therefore,
the foremost of all rulers. A foe, strong or weak, guided by malice, may very soon destroy the fame of a king, obstruct the acquisition of
by him
religious merit fore, a king
that
is
;
and deprive him of even his energy. Theremind should never be heedless when
of regulated
he has a foe.
If a king possessed of intelligence desire for affluence and he should, after surveying his expenditure, income, savings, victory, and administration, make either peace or war. For this reason the king should seek the aid of an intelligent minister. Blazing intelligence
weakens even
a
mighty person
;
by intelligence may power that
is
SANTI PABVA
277
growing be protected a growing foe is weakened by the aid of intelligence therefore, every act that is undertaken conformably to the ;
;
A
dictates of intelligence is deserving of praise. king possessed of patience and without any fault, may, if he likes, obtain the fruition of all his wishes, with the aid of even a small force. That king, however, who wishes to be surrounded by train of self-seeking flatterers, 1 never
succeeds in winning even the smallest benefit. For these reasons, the king should act with mildness in taking wealth from his subjects- If a king continually oppresses his people, he meets with extinction like a lightning that blazes forth only for a second. Learning, penances, vast wealth, indeed, everything, can be earned by exertion. Exertion, as it occurs in embodied creatures, is governed by intelligence fiash
of
Exertion, therefore, should be regarded as the foremost of all things. is the residence of many intelligent creatures of
The human body
great energy, of Sakra, of Vishnu, of Saraswati, and of other beings. man of knowledge, therefore, should never disregard the body. 2 covetous man should be subjugated by constant gifts. He that is
A
A
never satiated with appropriating other people's wealth. becomes covetous in the matter of enjoying happihowever, Every one, If a person, therefore, becomes destitute of wealth, he becomes ness. destitute of virtue and pleasure (which are objects attainable by wealth) covetous
A
is
man seeks to appropriate the wealth, the enjoyments, the and sons daughters, and the affluence of others. In covetous men every kind of fault may be seen. The king, therefore, should never take a covetous man for his minister or officer. A king (in the absence of covetous
proper agents) should despatch even a low person for ascertaining the disposition and acts of his foes. A ruler possessed of wisdom should the endeavours and objects of his enemies.
That trustful and high-born king who seeks instruction from learned and virtuous Brahmanas and who is protected by his ministers, succeeds in keeping 3 O prince of men, I all his tributary chiefs under proper control. frustrate
all
have briefly discoursed to thee of all the duties laid down in the scriptures. Attend to them, aided by thy intelligence. That king who, in obedience to his preceptor, attends to these, succeeds in ruling the whole Earth. That king who disregards the happiness that is derivable from policy and seeks for that which chance may bring, never succeeds
enjoying the happiness that attaches to sovereignty or in winning 4 A king that is heedful, by properly attendregions of bliss hereafter. in
ing to the
requirements of war and peace, succeeds
in slaying
even
T. 1 I.e., that king who is vain and covetous. 2 Whether it belongs to himself or to any other person. T. 3 Verses 49 and 50 have been rendered wrongly by the Burdwan Pundits. T. 4 The sense seems to be that a king should always be guided by the T. precepts of the science of king-carft without depending upon chance.
MAHABHABATA
278
such foes as are eminent for wealth, worshipped for intelligence and good conduct, possessed of accomplishments, brave in battle, and ready The king should discover those means which are furfor exertion. nished by different kinds of acts and measures. He should never depend upon destiny. One that sees faults in faultless persons never succeeds in winning prosperity and fame. When two friends engage in accomplishing one and the same act, a wise man always applauds him
among the two
Do thou
that takes upon himself the heavier share of the work. these duties of kings that I have told thee. Set thy
practise
heart upon the duty of protecting men. Thou mayst then easily obtain the reward of virtue. All the regions of felicity hereafter are depen'
dent upon merit
!'
SECTION CXXI 'O grandsire, thou hast now finished thy said, the duties of kings. From what thou hast said it seems
"Yudhishthira
upon
discourse
that Chastisement occupies a high position and
the lord of everything depends upon Chastisement. It seems, O puissant one, that Chastisement, which is possessed of great energy and which is present everywhere, is the foremost of all beings among either gods and is
for everything
Rishis and high-souled Pitris and Yakshas and Rakshasas and Pisachas and Sadhyas, or living beings in this world including beasts and birds. Thou hast said that the entire universe, mobile and immobile, including gods, Asuras, and men, may be seen to depend upon Chastisement.
now desire, O bull Of what kind is Of what is he made
know
I
of Bharata's race, to
is.
he
?
What
is
his
?*
Whence
is
his origin ?
What
is
his splendour?
creatures so needfully
?
protecting this universe
is
course
?'
?
?
truly
who Chastisement
What is his disposition What are his features
? ?
How does he remain wakeful among living Who is he that remains eternally wakeful, Who is he that is known to be the foremost
is that high personage called Chastisement? that upon which Chastisement depends? And what is his
of all things ?
What
Who,
form
indeed,
O descendent of Kuru, whoChastisement That upon whom all things Vyavahara is called Chastisement. Chastisement is that by which rightdepend eousness is kept up, He is sometimes called Vyavahara. In order that "Bhishma
is
and why he
said, is
'Listen,
called
also
the righteousness of a king
that
is
needfully
awake may not
Chastisement has come to be called by that name reason that the name Vyavahara becomes applicable to
extinction for this
I
(
1 I.e., he
who
suffer It is
). 2
it.
In
earns religious merit is sure to obtain such regions ; and as great merit may be acquired by properly discharging kingly duties, one may, by such conduct, win much felicity hereafter. T. 2 Vyavaharaia vi and avahara, hence that through which all kinds of misappropriation are stopped. It is a name applied to Law and adminis tration of justice. T.
SANTI PABVA olden days Manu,
who
O
king, declared
first
279
of
all
this
truth,
vis.,
He
the loved and the odious equally, by protects the rod of Chastisement, is said to be the embodiimpartially wielding all
ment
of
creatures,
righteousness.
These words that
have
I
said were,
O
king,
uttered in days of old by Manu. They represent the high words of Brahman. And because these words were spoken first, therefore, And since it is by Chastisement that as the first words. are known they first,
the misappropriation of other people's possessions is stopped, therefore Chastisement has come to be called by the name of Vyavahara. The
aggregate of three always rests on well-applied Chastisement. Chastisement is a great god. In form he looks like a blazing fire. His complexion
dark
like that of the petals of the blue lotus.
He
equipt with four His ears are pointed like shafts and his hair stands upright. He has matted locks and two 1 tongues. His face has the hue of copper, and he is clad in a lion's skin. such assumes a fierce irresistible That deity shape. Assuming again is
teeth, has four arms and eight legs and
many
is
eyes.
the form of the sword, the bow, the mace, the dart, the trident, the mallet, the arrow, the thick and short club, the battle-axe, the discus, the noose, the heavy bludgeon, the rapier, the lance, and in fact of every
kind of weapon that exists on Earth, Chastisement
moves in the world. moves on and Earth, piercing cutting and afflictIndeed, Chastisement ing and lopping off and dividing and striking and slaying and rushing These, O Yudhishthira, are some of the names against its victims. which Chastisement bears, viz* Sword, Sabre, Righteousness, Fury, the t
Irresistible, the Parent of prosperity, Victory, Punisher, Checker, the Eternal, the Scriptures, Brahmana, Mantra, Avenger, the Foremost of
Legislators, Judge, the Undecaying, God, the individual whose course is irresistible, the Ever-agoing, the First-born, the individual first
without affections, the Soul of Rudra, the eldest Manu. and the great Benefactor Chastisement is the holy Vishnu. He is the puissant Narayana.
And
because he always assumes a terrible form, therefore he
is
called
Mahapurusha. His wife Morality is also known by the names of Brahmana's Daughter, Lakshmi, Vritti, Saraswati, and Mother of the uni-
Chastisement thus has many forms. Blessings and curse, pleasure and pain, righteousness and unrighteousness, strength and weakness, fortuneand misfortune, merit and demerit, virtue and vice, desire and aversion, season and month, night and day, and hour, needfulness and haedlessness, joy and anger, peace and self-restraint, destiny and exertion, salvation and condemnation, fear and fearlessness, injury and abstention from injury, penances and sacrifice and rigid abstiverse.
1 The commentator, in a long note, gives very fanciful explanations touching every one of these peculiarities of form. He understands Mrigaraja to mean the black antelope. I cannot reject the obvious meaning of the word. The object of the poet is simply to create a form that is frightful,
T,
MAHABHABATA
280
nence, poison and healthy food, the beginning, the middle, and the end,
the result of
all
murderous
acts, insolence,
insanity, arrogance, pride,
patience, policy, impolicy, powerlessness and power, respect, disrespect, decay and stability, humility, charity, fitness of time and unfitness of time, falsehood, wisdom, truth, belief, disbelief, impotence, trade, prosuccess, defeat, fierceness, mildness, death acquisition
and nonthat and which should be done disagreement, acquisition, agreement and that which should not be done, strength and weakness, malice and good will, righteousness and unrighteousness, shame and shamelessness, modesty, prosperity and adversity, energy, acts, learning, eloquence,
fit, loss,
multiform.
O
Yudhishthira, are forms of Hence, Chastisement is exceedingly Chastisement had not existed, all creatures would have
keenness of understanding, Chastisement in this world If
all
these,
!
grinded one another. Through fear of Chastisement, O Yudhishthira, living creatures do not slay one another. The subjects, O king, always protected by Chastisement, enhance the might of their ruler. It is for
Chastisement
this that
O
Castisement, ness.
Dependent upon
Endued with
Brahmanas.
Brahmanas became attached
the sacrifices flow. gratified,
all.
of righteous-
to
Sacrifices gratify the
commend
the denizens of the
For benefiting the denizens of the Earth, Indra gives the form of rain, without which crops and vegetation
to Indra.
them food would
on the path
truth, righteousness exists in the
From the Vedas The deities, being
deities.
regarded as the foremost refuge of
righteousness, foremost of
the Vedas.
Earth
is
king, quickly sets the world
(in
The
depends upon food. From food Chastisement (in the form of the Kshattriya ruler) remains wakeful amongst them. For serving this object, Chastisement assumes the form of a Kshattriya among men. Protecting men, he remains awake, always heedful and never decaying fail).
life
of all creatures
creatures derive their support and growth.
Chastisement has again these other eight names, viz., God, Man, Life, Power, Heart, the Lord of all creatures, the Soul of all things, and the Living creature. God gave both affluence and the rod of chastisement to the king
and who
is
who a
is
possessed of strength (in the form of military forces)
combination of
five
ingredients.
1
Noblity of blood, ministers of great wealth, knowledge, the different kinds of forces(such as strength of body, energy of mind, &c.), with the eight objects mentioned
below, and the other force
(viz.,
that which depends
well-filled treasury, should be sought for by the king,
Those eight objects are elephants, horses,
cars,
upon
a
O Yudhishthira.
foot-soldiers, boats,
impressed labourers (for following the camp and doing other work), increase of population, and cattle such as sheep, &c.). Of the army equipt in mail and with other accoutrements, car-warriors, elephantwarriors cavalry, infantry, officers, and surgeons constitute the limbs. 1 These are Righteousness, T. creature,
Law, Chastisement, God, and Living
SANTI PARVA
281
Beggars, principal judges, astrologers, performers of propitiatory and rites, treasury, allies, grain, and all other requisites, constitute the body, composed of seven attributes and eight limbs, of a
Atharvan
kingdom. Chastisement is another powerful limb of a kingdom. Chastisement (in the form of an army) is the author of a kingdom. God himself has, with great care, sent Chastisement for the use of the This eternal universe is impartial Chastisement's self. Kshattriya.
There is nothing more worthy of respect by kings thau Chastisement by which the ways of Rihgteousness are pointed out. Brahman himself, for the protection of the world and for establishing the duties of different individuals, sent down (or created) Chastisement There is another kind of Vyavahara arising out of the disputee of litigants which !
also has
sprung from Brahman.
two
Principally characterised by a belief
Vyavahara is seen to be productive of which has the Veda for its of another kind is There Vyavahara good. It is also said to have the Veda for its cause. There is, O tiger, soulamong kings, a (third) kind of Vyavahara which is connected with 1 That Vyavafaiitly do ns but which is consists with the scriptures. in either of the
parties, that
hara which has, as above, been said to be characterised by a belief in either of two litigant parties, should be known by us as inhering in the king. It should be also known by the name of Chastisement, as also by the name of Evidence. Although Chastisement is seen to be regulated by Evidence, yet it has been said to That which has been called Vyavahara
have is
its soul in
really
Vyavahara. based upon vedic
precepts. That Vyavahara which has been indicated to have the Vedas for its soul is Morality or duty, It is also productive of good unto
persons believing in duty and morality, men of cleansed soulds have 2 The spoken of that Vyavahara as they have done of ordinary law. 1
hara
The nearest approach in English to what is meant here by VyavaLaw. Three kinds of Vyavahara or Law are here spoken of. The the ordinary Law, according to which the disputes of litigants are
is
first is
It is quaintly described It includes both civil and criminal law. here as Vattripratyayalakshana, i.e. 'characterised by a belief in either of two litigant parties.' When a suit, civil or criminal, is instituted, the name must call for Evidence and decide king or those that act in the king's the matter by believing either of the two parties. Then follows restoration
decided.
t
In either case, it is a form of Chastisement. The second or punishment. kind of Vyavahara or Law is the ecclesiastical law of the Vedas. These are the precepts or injunctions laid down in those sacred books for of human duty. The third kind of Vyavahara or Law regulating every part It is also called Uulachara. is the particular customs of families or races. Where Kulachara is not inconsistent or in open variance of the established civil or criminal Law, or is not opposed to the spirit of the ecclesiastical law as laid down in the Vedas, it is upheld. (Even the British courts of aw uphold Kulachara, interpreting it very strictly.) What Bhishma says here is that even Kulachara should not be regarded as inconsistent with the scriptures (Vedas and Smritis). T. 2 In the verse 52 Bhishma says that the first kind of Vyavahara or Law, i.e., the ordinary civil and criminal law of a realm, must be regarded
MAHABHARATA
282
is also a preceptor of men, and it has also its It upholds the three worlds. It Yudhishthira roots in the Veda, of prosperity. That which has Truth for its soul end it is productive eternal Vyavahara. That is Chastisement has been seen by us to be
third kind of
Vyavahara
O
!
Vyavahara is verily the Veda. That which is the Veda morality duty. That which is morality and duty is the path of Righteousness. This last it was which in the beginning had been Grandsire Brahman, that Lord of all creatures. Brahmrn is which has been
said to be
is
the Creator of the entire universe with the gods and Asura and
human
beings and snakes, and of every other thing. Vyavahara which is characterised by a belief in either of
Rakshasas and
Hence that two litigant parties has also flowed from him. For laid down the following in respect of Vyavahara
this reason
He
has
Neither mother, unpunishable with that :
nor father, nor brother, nor wife, nor priest, king who rules agreeably to his duty/
is
'
SECTION CXXII "Bhishma said, 'In this connection is cited the old story that There was among the Angas a king of great splendour, called follows. Vasuhoma. That king was always engaged in acts of piety, and accompanied by his spouse he always practised the most rigid penances. He repaired to the spot called Munjaprishtha held in high esteem by the There, on that peak of Himavat, near Pitris and the celestial Rishis. the golden mountains of Meru, (the great Brahmana here) Rama, sitting under the shade of a well-known banian, had tied his matted locks 1 From that time, monarch, the spot, which is a favourite together.
O
haunt of Rudra, came to be called Munjaprishtha by
King Vasuhoma,
residing in
and, having gained the esteem of the as a celestial
Rishis of rigid
vows.
many pious attributes Brahmanas, came to be regarded
that spot, acquired
One day, that crusher of foes, that holiness. king Mandhatri of great soul, came to Vasuhoma
Rishi in
friend of Sakra,
viz.,
Arrived there, Mandhatri, beholding king the latter in an attitude Vasuhoma Vasuhoma offered unto his guest water to wash his feet, of humility. and the Arghya consisting of the usual articles, and enquired of him about the well-being or otherwise of his kingdom consisting of seven limbs. After this, Vasuhoma addressed his royal guest who faithfully
on
his
mountain
retreat.
of austere penances, stood before
But as this kind of law has the Veda for its soul and has originally flowed from Brahman, a king incurs no sin by administering it and by inflicting chastisement in its administration. The purportl in brief, of verse 54 is that Manu and others, in speaking of Morality and duty have said that it is as binding as the ordinary law that is administered by kings. T. 1 Jataharamadisat may also mean 'ordered the removal of his matted in other words, 'had a shame,' T. locks,' as resting on the king.
SANTl PARVA
283
followed the practices of the righteous men of old, saying, What, O king, shall I do for thee ? Thus addressed, O delighter of the Kurus,
Mandhatri, that best of kings, highly gratified, answered Vasuhoma of great wisdom seated at his ease, in the following words. '
'Mandhatri
Vrihaspati
known
O
!
to thee
I
!
What was awake end
How came
?
Thou
said,
hast,
desire to
all this,
king, studied all the doctrines of
know what
before Chastisement
Chastisement
?
is
down by Usanas
also are
the origin of Chastisement. What also is said to be its
depend upon the Kshattriya
to
O
thou of great wisdom 1 to give thee the tutorial fee
me
O
best of men, the doctrines laid
!
I
come
?
Tell
to thee as a disciple ready
I
1
'Vasuhoma
said,
O
Listen,
king, as to
how
Chastisement, that
upholder of the world, arose. The soul of righteousness, it is eternal, and was created for maintaining the due government of all creatures !
It
hath been heard by us that once upon a time, the Grandsire of
the worlds,
viz.*
the divine Brahman, desiring to
failed to find a priest possessed of
all
a
sacrifice,
qualifications like himself.
For this
perform
reason he conceived in his brain and held the foetus there for many long After a thousand years had passed away, the great god sneezed. years. In that act, the foetus
from his head. The divine being, Ochastiser from Brahman was called by the name of great powers, he became a lord of creatures.
fell
of foes, that thus took birth
Kshupa. Possessed of That Kshupa became the souled Grandsire.
Brahman,
O
the visible
Upon
priest,
the
O
king, in the sacrifice of the highof that sacrifice, of
commencement
best of kings, Chastisement disappeared in consequence of form that the Grandsire was then obliged to assume. 2
Chastisement having disappeared, a great confusion set in among all creatures. There was no longer any distinction between what should be done and what should not. All distinction, again, between clean and unclean food ceased. Men ceased to distinguish between what drink was allowable and what drink was otherwise. All creatures began to injure one another. There were no restrains in the matter of the union All idea of property ceased. All creatures began to rob,
of the sexes.
and snatching meat from one another. The strong began to slay the weak. Nobody cherished the slightest consideration for his neighbour. The Grandsire then, having worshipped the divine and eternal Vishnu, addressed that great boon-giving god, saying, It behoveth thee, O Kesava, to show mercy on the present occasion Let it be so ordained Thus by thee that the confusion that has occurred may disappear addressed, that foremost of deities, armed with an enormous !
!
acknowledge thee as a tutor. T. is that inasmuch as the Grandsire, who was the governor of the universe, assumed the mild and peaceful aspect of a sacrificer, Chastisement which had dwelt in his furious form could no longer exist. -T. 3 Though Sula, is mentioned, yet it is Vishnu and not Mahadeva, that T. is implied. Generally, the word means any weapon. 1 1.6,, to
2
The sense
MAHAB-EABATA having reflected long, created his ownself into the form of Chastisement From that form, having Righteousness for its legs, the goddess Saraswati created Danda-niti (Science of Chastisement) which very soon became celebrated over the world. After this the great god armed with the enormous Sula, having
again reflected for sometime, appointed a
as the lords or rulers of their respective classes. It
few among the gods was then that he made the divine Indra the deities.
Yama
the son of
of a
thousand eyes the ruler of
Vivaswat was made
the lord of the
Pitris.
Kuvera was made the lord of treasures and of all the Rakshasas. Meru was made the king of the mountains, and Ocean was made the lord of the rivers. The puissant Varuna was installed into the sovereignty of the waters and the Asuras. Death was made the lord of life and all living things, and Fire was appointed as the lord of all things possessed of energy. The puissant Isana the high-souled and eternal Mahadeva, Vasishtha was made of three eyes, was made the lord of the Rudras. the lord of the Brahmanas, and Jatavedas was made the chief of the Vasus- Surya was made the lord of all luminous bodies, and Chandramas was made the king of Stars and constellations. Ansumat was made the lord of all herbs, and the puissant and foremost of deities, viz., Kumara or Skanda, of twelve arms, was made the chief of all the spirits and ghostly beings (that wait upon Mahadeva). Time, possessing the seeds of both destruction and growth, was made the sovereign of all creatures as also of the four portions of Death (viz., weapons, diseases, Yama, and The Srutis declare that the supreme acts,) and lastly of grief and joy. O of lord that lords, Mahadeva, king, armed with Sula is the chief god t
of the Rudras.
The rod
of
chastisement was given to Brahmana's son
Kshupa, that lord of all creatures and the virtuous persons. Upon the completion of that sacrifice according to due rites, Mahadeva, after doing proper reverence made over Chastisement, that protector of Righteousness, unto Vishnu- 1 Vishnu gave it to Angiras and Angiras, that foremost of ascetics, made it over to Indra and Marichi. Marichi gave it to Bhrigu. of subsequent birth,
foremost one of
viz.,
all
;
Bhcigu gave that rod intended for the protection of righteousness unto the Risfiis. The Rishis gave it unto the Regents of the world, and the Regents made it over again to Kshupa. Kshupa then made it over
all
to it
Manu the son of Surya. The deity of Sraddhas (viz., Manu), gave unto his sons for the sake of true righteousness and wealth. Chastise-
ment should be inflicted with discrimination, guided by righteousness and not by caprice- It is intended for restraining the wicked. Fines and forfeitures are intended for striking alarm, and not for filling the king's treasury. The maiming of one's body or the infliction of death 1 The whole account contains more than one inconsistency. The commentator is silent. I think the inconsistencies are incapable of being
explained. It is very probable that there have been interpolations in the passage. Verse 34 is probably an interpolation, as also Verse 36. T.
SANTI PAKVA
286
should not proceed from trivial causes. The infliction of physical pain by diverse means, hurling from tops of mountains, and banishment also, should not proceed from similar causes. Surya's son Menu gave the rod of chastisement (to his sons) for the protection of the world. Chastisement, in the hands of successive holders, remains awake, protecting all creatures. At the top of the scale, the divine Indra is awake (
with the rod
after him,
of
chastisement
Varuna
)
after
;
him, Agni of blazing flames
after Varuna, Prajapati
;
;
;
after Prajapati, Righte-
1 ousness whose essence consists of restraint, after Righteousnessthe son of Brahman, viz., the eternal Law after Law, Energy is awake, employ;
ed in the act of protection
;
after Energy, the herbs (offered in sacri-
supporting the gods and used as food and medicines) after the herbs, the mountains after the mountains, all kinds of juices and their fices for
;
;
after these, the goddess Niriti
after Niriti, the planets and heaven after the luminous bodies after the these, the Vedas Vedas, the puissant form of Vishnu with equine head after him, the almighty and eternal Grandsire, viz** Brahman after the Grandsire, the divine and blessed Mahadeva after Mahadeva, the Viswedevas
attributes
;
in
;
;
;
;
;
;
;
them, the great Rishis after the RisMs, the divine Soma after Soma, the deities who are all eternal after the deities, know that the Brahmanas are awake. After the Brahmanas, the Kshattriyas arc after
;
;
;
The
eternal universe, consisting kept awake by the Khattriyas.
righteously protecting all creatures.
of mobile and immobile creatures, is Creatures are kept awake in this world, and Chastisement is awake among them. Possessed of splendour resembling that of the Grandsire 2 himself, Chastisement keeps together and upholds everything. Time,
O
always awake, in the beginning, the middle, and the end. The master of all the worlds, the lord of all creatures, the puissant and blessed Mahadeva, the god of gods, is always awake. He is called by Bharata,
these
is
names
the lord of
also,
viz.,
Kaparddin, Sankara, Rudra, Bhava, Sthanu and
Uma. Thus Chastisement
the middle, and the end.
also keeps
awke
in
the bnginning,
A virtuous king should rule properly, guided
*
by Chastisement of
!
"Bhishma continued, Vasuho ma, and having
That
person
who
listens to
this teaching
listened to it conducts himself according to
sure to obtain the fruition of
all his wishes. I have now, thee as to told who is men, everything Chastisement among is, " that restrainer of the universe which is governed by righteousness !' its
tenure,
O
bull
1
viz.,
I.e.,
is
Self-denial or discipline.
T.
2 I have not the faintest idea of 43 and 51. Nilakantha is silent. It
any meaning.
T.
what is
is intended by these verses, very doubtful if they have really
SECTION "Yudhishthira said, 'I wish, O sire, to hear, the settled concluon the subject of Virtue, Wealth, and Pleasure Depending upon which of these does the course of life proceed ? What are the
sions
!
respective roots of
Virtue, Wealth, and Pleasure
the results of those three
?
They
one another, and sometimes to one another f
?
What
are again
are sometimes seen to mingle with
exist separately
and idependently
of
'When men in this world endeavour with good Wealth with the aid of Virtue, then those three viz., Virtue, Wealth, and Pleasure, may be seen to co-exist in a state of 1 Wealth has its root in union in respect of time, cause, and action. "Bhishma
said,
hearts to achieve
Virtue, and Pleasure
is
again have their root objects, again, in
enjoyment.
Upon
Wealth. All the three Willis concerned with objects. All
said to be the fruit of
in Will.
their entirety,
exist
is
Pleasure
is
It is said
Emancipation.
sought for the protection of the body, Virtue.
the desire of
these then does the agregate of three depend. Entire
abstraction from all objects
of
for gratifying
and Wealth
is
that Virtue
only the gratification of the senses.
All the
2
Virtue, Wealth, and heaven such other rewards, are
three have, threfore, the quality of Passion. Pleasure,
when sought
said to be
remote because the rewards themselves are remote.
for the sake of
is
for the acquisition
When
for the sake of
Knowledge of Self, they are said to be sought, however, 8 proximate. One should seek them when they are of such a character. One should not cast them off even mentally. If virtue, Wealth, and Pleasure are to be abandoned, one should abandon 4
freed one's self by ascetic penances. is towards emancipation. Would that
them when one has
The aim of the triple aggregate man could obtain it One's acts, !
undertaken and completed with even the aid of intelligence may or may not lead to the expected results. Virtue is not always the root of Wealth, for other things than Virtue lead to Wealth (such as service, 1 The commentator illustrates this by the action of a various husband seeking congress with his wedded wife in the proper season. There is religious merit in the performance of the rites known by the name of Garbha* dhan-j there is pleasure in the act itself; and lastly, wealth or profit in the form of a son is also acquired. T. 2 There are three qualities or attributes that characterise human Vide the later sections of the acts, viz., Goodness, Passion, and Darkness. Bhagavadgita. Such Virtue and Wealth and Pleasure, therefore, are not very high objects of pursuit. Things possessing the attribute of Goodness only are worthy of pursuit. T.
3
one should seek virtue for only compassing purity of soul order that one may spend it in acts undertaken without desire and Pleasure for only supporting the body. T.
I.e.,
Wealth
in
of fruit
;
;
i.e., having Dharma for the hence Virtue, Wealth and Pleasure. T.
4 Dharmadinkamanaishthikan.,
Kama
for the last,
first
and
SANTI PABVA
287
There is again a contrary opinion (for some say that earned through chance or birth or like causes). In some instances, Wealth acquired has been productive of evil. Other things again than Wealth (such as fasts and vows) have lead to the acquisition agriculture, &c.)
Wealth
is
As regards this topic, therefore, a dullard whose understanding has been debased by ignorance, never succeeds in acquiring
of Virtue.
highest aim of Virtue and Wealth, viz., Emancipation. Virtues the drose of Wealth consists in dross consists in the desire of reward the
;
hoarding
it
;
when purged
of these impurities, they are productive of
great results. In this connection
is
cited the narrative of the discourse
took place in days of old between
Kamandaka and Angaristha. waited for the opportunity, saluted One day, king Angaristha, having the Rishi Kamanda as he was seated at his ease asked him the following questions. If a king, forced by lust and folly, commits sin for which he that
afterwards repents, by what acts, If
again a
man
O Rishi,
can those
impelled by ignorance, does what
is
be destroyed? sinful in the belief sins
how shall the king put stop to that sin come vogue among men ? 'Kamanda said, That man who, abandoning Virtue and Wealth pursues only Pleasure, reaps as the consequence of such conduct the
that he
is
acting righteously,
into
vi
destruction of his intelligence. The destruction of intelligence is followed by heedlessness that is at once destructive of both Virtue and Wealth. From such heedlessness proceed dire atheism and systematic wickedness of conduct. If the king does not restrain those wicked men sinful conduct, all good subjects then live in fear of him like the inmate of a room within which a snake has concealed itself. The
of
subjects do not follow such a king. Brahmanas and all pious persons As a consequence the king incurs great also act in the same way. the risk of destruction itself. Overtaken by danger, and ultimately
A
infamy and insult, he has to drag on a miserable existence. life of infamy, however, is equal to death. Men learned in the scriptures have indicated the following means for checking sin. The king should always devote himself to the study of the three Vedas. He should respect the Brahmanas and do good offices unto them. He should be devoted to righteousness. He should make alliance (of marriage) with high families. He should wait upon high-minded Brahmanas adorned with the virtue of forgiveness. He should perform ablutions and recite sacred mantras and thus pass his time happily. Banishing all wicked subjects from himself and his kingdom, he should seek the companionship of virtuous men. He should gratify all persons by speeches or good acts. He should say unto all I am yours, and proclaim thel virtues of even his foes. By pursuing such conduct he may soon cleanse himself of his sins and win the high regard of all. Without doubt, by conduct such as this all his sins will be destroyed. Thou shouldst accomplish all those high duties which thy seniors and preceptors would indicate. Thou art sure to obtain great blessings through the grace of thy seniors and preceptors
*
*
'
SECTION CXXIV "Yudhishthira said, AH persons on Earth, applaud virtuous behaviour. I have, however,
O foremost
of
men,
great doubts with
be capable of being understood by us, O foremost of virtuous men, I desire to hear everything about the way in which virtuous behaviour can be acquiredHow indeed, is that behaviour acquired, O Bharata! I desire to hear it respect to this object of their praise.
me
Tell
also,
O
If the topic
foremost of speakers, what have been said to be the
characteristics of that behaviour
!'
O
'Formerly, giver of honours, Duryodhana while well-known of that at prosperity belonging to sight burning with grief thee and thy brothers at Indraprastha and for the jeers he received in
"Bhishma
consequence
said,
of his mistakes at the
grand mansion, had asked
his father
Listen to what transpired on that seen that grand mansion of thine and Having
Dhritarashtra the same question. occasion,
O Bharata
!
that high prosperity of sitting before
which thou wert master, Duryodhana, while what he had seen to the latter.
father, spake of
his
Having heard the words of Duryodhana, Dhritarashtra, addressing his son and Kama, replied unto him as follows. 11 'Dhritarashtra said, Why dost thou grieve, O son I desire to !
hear the cause
the reasons they appear shall then endeavour to instruct thee subjugator
in detail.
to be adequate,
I
If after ascertaining
!
O
of hostile towns, thou too hast obtained great affluence. All thy brother
are ever obedient to thee, as also all thy friends and relatives. Thou coverest thy limbs with the best robes. Thou eatest the richest food. 1 Steeds of the best kind bear thee. Why then hast thou become pale
and emaciated? "
'Duryodhana
Brahmanas
said,
Ten thousands
of
high-souled
Snataka
(daily eat at Yudhishthira's palace off plates of gold
!
Be-
holding his excellent mansion adorned with excellent flowers and fruits, his steeds of
Tittiri and the Kalmasha breeds, his robes of diverse beholding that high prosperity of my enemies, vfc., the a prosperity that resembles the high affluence of Vais-
the
kinds, indeed,
sons of Pandu,
grief, O Bharate thou wishest, O sire, to win prosperity like that of Yudhishthira or that which is even superior to it, do thou Without doubt, then, O son, endeavour to be of virtuous behaviour
ravana himself, *'
I
am burning
'Dhritarashtra said,
with
!
If
!
one may, by behaviour alone, conquer the three worlds. There is nothing impossible of attainment by persons of virtuous behaviour. Mandhatri conquered the whole world in course of only one night, Janamejaya, in course of three and Nabhaga, in course of seven. All ;
1
Pisitaudanam is food mixed with pounded meat Kabab. T.
or perhaps,
;
a kind
of
Pilau,
SANTI PABVA
289
these kings were possessed of compassion and of virtuous behaviour. For this reason the Earth came to them of their own accordi won
over by their virtues!
'Duryodhana said, I desire to hear, O Bharata, how that behaviour may be acquired, that behaviour, viz. in consequence of which the Earth was won so speedily (by the kings named by thee) 'Dhritarashtra said, In this connection, the following old narrative is cited. It was formerly recited by Narada on the subject t
!
1
virtuous behaviour.
In days of yore, the Daitya Prahlada, by the behaviour, snatched from the high-souled Indra his sovereignty and reduced the three worlds to subjection. Sakra then, with joined hands, approached Vrihaspati. Possessed of great wisdom, the of
merit of
his
chief of the celestials addressed the great preceptor, saying, I desire thee to tell me what is the source of felicity Thus addressed, Vrihaspati said unto him that Knowledge (leading to emancipation) is the !
source of the highest felicity. Indeed, Vrihaspati indicated Knowledge to be the source of supreme felicity. Indra, however, once more asked him as to whether there was any thing higher than that1
*
Vrihaspati said,
The
higher.
There
high-souled Bhargava
something,
is
O
son, that
is
still
(Usanas) will instruct thee better.
Repair to him, blessed be thou, and enquire of him, O chief of the Possessed of great ascetic merit and endued with great celestials chief of the celestials then repaired to Bhargava and the splendour, !
obtained from him with a gratified heart, a knowledge of what was for his great good. Obtaining the permission of the high-souled Bhargava, the performer of a hundred sacrifices once more asked the sage as to
whether there was anything higher (as the means for the acquisition of The omniscient felicity) than what the sage had already told him. has better knowledge Bhargava said, The high-souled Prahlada Learning this, Indra became highly delighted. The chastiser of Paka, possessed of great intelligence, assumed the form of a Brahmana, and I
to Prahlada, asked him, saying,
I desire to hear what conthe answered Prahlada Brahmana, saying, O chief duces to felicity of regenerate ones, I have no time, being wholly occupied in the task I cannnot, therefore, instruct thee The of ruling the three worlds when have thou I O mayst leisure, desire king, said, to Brahmana what course of about conduct is productive listen to thy instructions
repairing
!
!
of
good
!
At
!
Prahlada became delighted with that he availed of a favourable So be it
this answer, king
utterer of Brahma,
Saying
!
to the
Brahmana the truths
of knowledge. r the towards Prahlada observed conduct which a The Brahmana duly disciple should observe towards his preceptor, and began with his whole heart to do what Prahlada desired. Many a time the Brahmana enquired, saying, O chastiser of foes, by what means hast thou been
opportunity
for imparting
able to win the sovereignty of the three worlds
?
Tell me,
O
righteous
MAHABHARATA
290 king,
what those means are!
question the Brahmana " Prahlada said,
Prahlada,
O
monarch, answered the
asked-
'
do not,
O
regenerate one, feel any pride in consequence of my being a king, nor do I cherish any hostile feelings On the other hand, I accept and follow the towards the Brahmanas I
!
they declare unto
me
based upon the teachings of they say unto me what they wish to Sukra. In complete say, and restrain me from courses that are unrighteous or improper. I am ever obedient to the teachings of Sukra. I wait upon and serve the
counsels of policy
trustfulness
Brahmanas and my seniors. I bear no malice. I am of righteous soul. lam self-restrained, and all my senses are I have conquered wrath. under my control. These regenerate ones that are my instructors pour beneficial instructions upon me like bees dropping honey into the cells of their comb. I taste the nectar dropped by those learned men, and
my
Moon among
the
like
race.
viz-,
1
Even
listening to
this
the constellations is
I
live
nectar on Earth, even this
the teachings of
the
among
Sukra from the
members
of
the clearest eye, Brahmanas and
is
lips of
acting according to them. In these consists the good of a man I Thus Served dutifully by him, said Prahlada unto that utterer of Brahma. the chief of the Daityas once
am exceedingly
more said, with thee
O foremost
of regenerate ones,
in
consequence of thy dutiful Ask of me the boon thou desirest, blessed be behaviour towards me The Brahmana thou, for verily I shall grant thee what thou wilt ask I
gratified !
!
answered the chief of the Daityas saying, Very well. I will obey thee! Prahlada, gratified with him, said, Take what thou wishest !
*_^The Brahmana said, If, the king, thou hast been gratified with me and if thou wishast to do what is agreeable to me, I desire then Even this is the boon that I solicit 2 At to acquire thy behaviour '.'
I
!
though delighted, Prahlada became filled with a great fear. Indeed, when this boon was indicated by the Brahmana, the Daitya chief thought the solicitor could not be a person of ordinary energy. Wondering much, Prahlada at last said, Let it be so Having, howthis,
!
became filled with grief. The Brahmana, having received the boon, went away, but Prahlada, O king, became penetrated by a deep anxiety and knew not what to do. While the Daitya chief sat brooding over the matter, a flame of light issued out of his body. It had a shadowy form of great splendour and huge proportions. Prahlada asked the form, saying, Who art thou ? The form answered, saying, I am the embodiment of thy Behaviour. ever, granted the boon, the Daitya chief
am
O
going away. I shall henceforth, king, dwell in that faultless and foremost of Brahmanas who had become thy devoted
Cast off by thee
I
1 Vagagravidyanam is explained by Nilakantha to mean persons whose learning is at the end of their tongues and not buried in books ; henoe, persons of sharp memory. T. 2 The asker wishes to rol Prahlada of his conduct. T.
SANTI PARVA
291
form disappeared and soon After the body disappearance of that form, another of similar shape issued out of Prahlada's body. The Daitya Who art thou ? The form answered, saychief addressed it, saying, Know me, O Prahlada, for the embodiment of Righteousness. I ing, disciple
!
said these words, the
Having
of Sakra.
after entered the
there where that foremost of Brahmanas is, for, O chief of the Upon the disappearDaityas, I reside there where Behaviour dwells O monarch, blazing with ance of Righteousness, a third form, splendour, issued out of the body of the high-souled Prahlada. Asked shall go
!
by Prahlada
as
to
he was, that form possessed of great effulgence I Know, O chief of the Daityas, that I am Truth
who
answered, saying, shall leave thee, following the way of Righteousness J^After Truth had left Prahlada, following in the wake of Righteousness, another !
Asked by the Daitya king, the embodiment of Good deeds
great person issued out of Prahlada's body.
mighty being answered,
the
Know,
O Prahlada,
that
I
I
am
!
live there
where Truth lives
!
After
this
one had left Prahlada, another being came out, uttering loud and deep Addressed by Prahlada, he answered, Know that I am Might. cries. I dwell there where Good deeds are Having said these words, Might deeds had gone. After this, a Good whither went away to that place goddess of great effulgence issued out of Prahlada's body. The Daitya chief asked her and she answered him saying that she was the embodiment of Prosperity, adding, I dwelt in thee, O hero, O thou of !
prowess incapable of being baffled
Cast off by thee,
!
I shall
follow in
of Might. The high-souled Prahlada, penetrated with great once more asked the goddess, saying, Where dost thou go, O goddess, O thou that dwellest amid lotuses ? Thou art ever devoted to Who is that foretruth, O goddess, and thou art the first of deities
the
wake
fear,
!
most of Brahmanas (who was truth
my
disciple) ?
I
desire to
know the
! '
The goddess of Prosperity said, Devoted Brahmacharyya, that Brahmana who was instructed by 11
to the
vow
of
thee was Sakra.
O
puissant one, he robbed thee of that sovereignty which thou hadst righteous one, it was by thy behaviour that over the three worlds.
O
thou hadst reduced the three worlds to subjection. chief of the celestials robbed thee of thy behaviour
Knowing
this,
the
Righteousness and thou of great wisdom, !
Truth and Good deeds and Might and myself, O all have our root verily in Behaviour "Bhishma continued, 'Having said these words, the goddess of DuryoProsperity went away, as also all the rest, O Yudhishthira O delighter dhana, once more addressing his father, said these words !
I
:
know the truth about Behaviour may be acquired
of the Kurus, I wish to
means by which "
it
!
Tell
me
the
!
Those means were indicated by the highsouled Prahlada while discoursing unto Indra. Listen, however, O 'Dhritarashtra said,
MAHABHABATA Behaviour may be acquired. Abstention from injury, by act. thought, and word, in respect of all creatures, of praise. compassion, and gift, constitute behaviour that is worthy
ruler of men, as to
how
in brief
That act or exertion by which others are not benefited, or that act in consequence of which one has to feel shame, should never be done. That act, on the other hand, should be done in consequence of which one may win praise in society. O best of the Kurus, I have now told If O king, persons of wicked thee in brief as to what Behaviour is not enjoy it long, O son, and do win behaviour do ever prosperity, they !
are seen to be exterminated by the root
!
"'Dhritarashtra continued, Knowing all this truly, do thou, O be of good behaviour, if thou desirest to obtain prosperity greater son, than that of Yudhishthira I "Bhishma continued, 'Even this was what king Dhritarashtra said
unto
his son. Do thou act according to these instructions, and thou wilt then surely obtain their fruit !'
O
son
'
of Kunti,
SECTION CXXV "Yudhishthira is
the
first
(of
'Thou hast
said,
requisites for a
man)
!
said,
O grandsire,
that behaviour
Whence, however, does Hope
This great doubt has taken possession of me what it is other no is There person than thee. O subjugator of hostile my it O grandsire, I had great hope in respect can remove who towns, a was about to ensue ( in consequence battle of Suyodhana that when In of his own obstinacy), he would, O lord, do what was proper Tell
arise ?
!
mind.
!
!
every
man hope
is
great.
When
that hope
is
destroyed, great
is
the
grief that succeeds, and which, without doubt, is equal to almost death Fool that I am, Dhritarashtra's wicked-souled son, Duryodhana, itself.
Behold, O king, the foolishness destroyed the hope I had cherished my mind I think that hope is vaster than a mountain with all its !
of
!
vaster than the firmament
trees! Or, perhaps,
it is
O king,
immeasurable.
itself.
Or, perhaps,
Hope, O chief of the Kurus, is exceedingly difficult of being understood and equally difficult of being subdued. Beholding this last attribute of Hope, I ask, what else is so it is
really
unconquerable as
this ?
"Bhishma said, 1 shall narrate to thee, O Yudhishthira, in this connection, the discourse between Sumitra and Rishabha that took A royal sage of the Haihaya race, place in olden times. Listen to it !
Sumitra by name, went out ahunting.
He pursued
a
deer, having
pierced it with a straight shaft. Possessed of great strength, the deer ran ahead, with the arrow sticking to him. The king was possessed of great strength,
and accordingly pursued with great speed his arge
prey. The animal, endued with fleetness, quickly cleared a low ground and then a level plain. The king, young, active, and strong, and armed
SANTI PABVA
293
with bow and sword and cased in mail, still pursued it. Unaccompanied by anybody, in chasing the animal through the forest the king crossed many rivers and streams and lakes and copses. Endued with great speed, the animal, at its will, showing itself now and then to the king, ran on with great speed. Pierced with many shafts by the king, that
denizen of the wilderness,
O
ed the distance between
itself
monarch, as if in sport, repeatedly lessonand the pursuer. Repeatedly putting forth its speed and traversing one forest after another, it now and then showed itself to the king at a near point. At last that crusher of foes, taking a very superior shaft, sharp, terrible, and capable of penetrating
The animal then, of into the very vitals, fixed it on his bowstring. huge proportions, as if laughing at the pursuer's efforts suddenly distanced him by reaching a point full four miles ahead of the range of the shaft. That arrow of blazing splendour accordingly fell on the ground.
The deer entered 1
a large forest
but the king
still
continued
'
the chase.
SECTION CXXVI The king, having entered that large forest, came said, of ascetics. an Fatigued with the toil he had undergone, asylum upon for rest. down himself Beholding him armed with bow, worn sat he the ascetics and hungry, approached him and honoured out with toil, "Bhishma
due form. Accepting the honours offered by the Rishis, the king enquired of them about the progress and advancement of their penances. Duly answered the enquiries of the king, those Rishis endued with wealth of asceticism asked that tiger among rulers about the
him
in
reason that led his steps to that retreat. And they said, Blessed be thou, in pursuit of what delightful object hast thou, king, come to
O
this asylum, walking on foot and armed with sword and bow and wish to hear whence thou art coming, O giver of honours arrows ? Thus Tell us also in what race thou art born and what thy name
We
I
!
O bull among men, the king proceeded to duly give unto all an account of himself, O Bharata, saying,! am Brahmanas those the Haihayas- By name I am called Sumitra, and of born in the race I chase herds of deer, slaying them in thouI am the son of Mitra. sands with my arrows. Accompanied by a large force and my ministers and the ladies of my household, I came out on a hunting expedition. addressed,
pierced a deer with an arrow, but the animal with the shaft sticking to his body ran with great speed. In chasing it I have, without a set
I
purpose, arrived at this forest and find myself in your presence, shorn of splendour, toil-worn, and with hope disappointed. What can be more pitiable than this, viz., that I have arrived at this asylum, spent
with fatigue, shorn of the hopes
!
I
am
not at
all
signs
of
royalty, and disappointed
sorry, ye ascetics, at
my
being
of
my
now shorn
of
MABABHARAtA
294
my being now at a distance from my capital. however, a poignant grief in consequence of my hope having The prince of mountains, viz., Himavat, and that been disappointed vast receptacle of waters, viz., the ocean, cannot, for its vastness, the signs of royalty or at
I feel,
!
measure the extent
penances are omniscient also
highly blessed
Ye
of the firmament.
not discern the limit of hope.
!
I,
There
!
Ye is
ascetics, similarly, I also can-
that are endued with wealth of
nothing unknown to you
therefore, solicit
you
for resolving
!
my
Ye
are
doubt
!
Hope as cherished by man, and the wide firmament, which of these two appears vaster to you ? I desire to hear in detail what is so unconqueraIf the topic be one upon which it is not improper for ye able to hope.
me
I do not wish, without delay ye foremost of regenerate ones, to hear anything from you that may be If again the discourse be a mystery improper to discourse upon
to discourse, then
tell
all
about
it
!
!
would not wish you to speak. If the question asked by me be a worthy topic of discourse, I would then wish to hear the cause in detail. Devoted to penances as ye are, do ye all instruct me on the subject !' injurious to your penances,
I
'
SECTION CXXVII "Bhishma said, Then that best of Rishis, viz., the regenerate Rishava, sitting in the midst of all those Rishis, smiled a little and said these words Formerly, O tiger among kings, while sojourning among I arrived, O lord, at the beautiful asylum of Nara and sacred places, :
There lies the delightful spot called Vadri, and there also that lake in the firmament (whence (he sacred Ganga takes her
Narayana. is
There the sage Aswasiras, O king, (always) reads the eternal Vedas. Having performed my ablutions in that lake and offered with due rites oblations of water unto the Pirn's and the dogs, I entered the asylum. Within that retreat the Rishis Nara and Narayana always 2 Not far from that spot I repaired pass their time in true pleasure. rise).
1
to another retreat for taking
held a very
tall
and emaciated
up my abode. Rishi,
While seated there
I
be-
clad in rags and skins, approach-
ing towards me. Possessed of the wealth of penances, he was named Tanu. Compared, O mighty-armed one, with other men, his height seemed to be eight times greater. As regards his leanness, O royal His body, O king, sage, I can say that I have never beheld its like. was as thin as one's little finger. His neck and arms and legs and hair were all of extraordinary aspect. His head was proportionate to his body, and his ears and eyes also were the same. His speech, O best of Beholding that kings, and his movements were exceedingly feeble. T. 1 This lake is at a great height on the Himalayas. 2 The spirits of those two immortal sages are supposed to dwell for T. ever, in that retreat, in the enjoyment of true happiness.
SANTI PARVA
295
exceedingly emaciated Brahmana I became very cheerless and frightened. Saluting his feet, I stood before him with joined hands. Having
informed him of
name
of
my
my name and
father,
O bull
family, and having told him also the
among men,
I
slowly sat myself
down on
a
seat that was indicated by him. Then, O monarch, that foremost of virtuous men, viz., Tanu, began to discourse in the midst of the RisKis dwelling in that asylum upon topics connected with Righteousness and While engaged in discourse, a king, possessed of eyes like lotus Profit. and accompanied by his forces and the ladies of his household, petals that to came spot on a car drawn by fleet steeds. The name of that king was Viradyumna. Of handsome features, he was possessed of great fame. His son's name was Bhuridyumna. The child had been missing, and the sire, exceedingly cheerless, came there in course of his I shall find wanderings amid the forest in pursuit of the missing one find son here I shall my Dragged on by hope in this my son here way, the king wandered through that forest in those days. Addressing Without doubt that highly virtuous son the emaciated Rishi he said to be traced by me. difficult Alas he was my is mine exceedingly of can lost and nowhere be found Though incapable only child. He is of being found out, my hope, however, of finding him is very great !
!
!
!
being constantly disappointed), I am of death these words of the king, that the on Hearing point verily the for a short while with remained of viz., holy Tanu, Munis, foremost Filled with that hope (which
is
!
head hanging down and himself buried in contemplation. Beholding in contemplation, the king became exceedingly cheerless. In great grief he began to say slowly and softly, What, O celestial Rishi, is unconquerable and what is greater than hope? O holy one, tell
him buried
me
this
if
I
may hear
it
without impropriety
!
"
thy
The Muni said, A holy and great Rishi had been insulted by son. He had done it through ill-luck, moved by his foolish under-
standing. barks.
The
Thy
Rishi
had asked thy son for
son contemptuously
a
golden jar and vegetable
refused to gratify the ascetic.
Thus
treated by thy son, the great sage became disappointed ! Thus addressed, the king worshipped that ascetic who was worshipped by all the
world.
even
Of virtuous
as thou,
O best
Viradyumna sat there, spent with men, now art. The great Rishi, in return,
soul,
of
fatigue offered
the king according to the rites observed by the dwellers of the forests water to wash his feet and the usual ingredients that make up the
Arghya. Then all the Rishis, O tiger among kings, sat there, surrounding that bull among men like the stars of the constellation of Ursa Major surrounding the Pole star. And they asked the unvanquished king as to the cause of his arrival at that asylum, 1
SECTION CXXVIII "
'The king said, I am a king called by the name of Viradyumna. My fame has spread in all directions. My son Bhuridyumna hath been
he
is
quest of him that
lost. It is in
Brahmanas, that child was
foremost of
very tender years
of
He
!
I
my
have come
to this forest.
Ye
only son and, ye sinless ones,
cannot, however, be found here.
I
am
wandering everywhere for finding him out " 'Rishava continued, After the king had said these words, the ascetic Tanu hung down his head. He remained perfectly silent, without uttering a single word in answer. In former days that Brahmana !
had not been much honoured by the king. In disappointment, O monarch, he had for that reason practised austere penances for a long time, resolving in his mind that he should never accept anything in gift
from either kings or members
Hope
himself,
agitates every
of
man
any other order. of foolish
And
he said to
understanding.
I shall
Even such had been his determinadrive away hope from my mind tion. Viradyumna once more questioned that foremost of ascetics in these words The king said, What is the measure of the thinness of What on Earth is exceedingly difficult of acquisition ? Tell me ? Hope this, O holy one, for thou art well conversant with morality and profit 'Rishava continued, Himself recellecting all the past incidents (about his own disregard at the hands of the king) and calling them back to the recollection of the king also, that holy Brahmana of emaciated body addressed the king and said the following words 'The sage said, There is nothing, O king, that equal Hope in slenderness. I had solicited many kings and found that nothing is so difficult of acquisition as an image that Hope sets before the mind !
:
4
'
!
1
:
*
!
1
what
'
The
slender and what
is
At thy words,
king said,
not
is
so.
1
I
O
Brahmana,
I
understand also how
understand difficult
of
acquisition are the images set by Hope before the mind. I regard these words of thine as utterances of Sruti. thou of great wisdom, one
O
doubt, however, has arisen in explain
it
body?
in detail
Tell
topic be one "
*
me
unto
this,
me
O
my
mind.
that ask thee
holy one,
if,
It ?
behoveth thee,
What
of course,
is
O sage,
O best
of sages, the
which may be discoursed upon without impropriety
The emaciated sage
ingly difficult to
meet with.
Something rarer
still,
O
sire,
to
slender than thy
!
A
contented applicant is exceedthere is none such in the world. Perhaps, is the person that never disregards an said,
The hope
that rests upon such persons as do not, after passing their promises, do good to others according to the best of their
applicant.
powers and according as the applicants deserve, 1 I.e.,
reverse.
T.
Hope
is
slender
;
is
slender than even
while things unconnected with
Hope
are the
SANTI PABVA
297
1 The hope that rests upon an ungrateful man, or upon one body. that is cruel, or one that is idle, or one that injures others, is slenderer
my
than even son, of
my
The hope cherished by
body.
a
sire that
once more seeing that son after he has been
slenderer than even
my
bringing forth sons,
O
has but one
lost or missed,
is
The hope that old women entertain king, and that is cherished by rich men,
of
body.
is
my body. The hope that springs up in the hearts grown up maidens of marriage when they hear any body only talk of
slenderer than even of
slenderer than even
my
3
Hearing these monarch, king Viradyumna, and the ladies of his household, prostrated themselves before that bull among Brahmanas and touched it
in
their presence,
words,
with
11
with their bent heads.
'The
my
There
body.
O
his feet 1
is
is
child.
king said,
What
I
O holy one I wish to meet O best of Brahmanas is very true!
beg thy grace,
thou hast
said,
!
no doubt of the truth of thy utterances
The holy Tanu,
'Rishabha continued,
!
that foremost of virtuous
persons, smiling, caused, by means of his learning and his penances the king's son to be brought to that spot. Having caused the prince to be 3 That forebrought thither, the sage rebuked the king (his father). most of virtuous persons then displayed himself to be the god of righteousness. Indeed, having displayed his own wonderful and celestial form, he entered an adjacent forest, with heart freed from wrath and
the desire of revenge.
have
said.
Drive
I
saw
all this,
off thy hope, that
O king,
is
and heard the words I even slenderer (than any of
those which the sage indicated) "Bhishma continued, Thus addressed, !
O monarch, by the highcast off Sumitra the hope that was in speedily souled Rishabha, king of the kinds of hope indihis heart and which was slenderer (than any cated by the emaciated Rishi). Do thou also, O son of Kunti, hearing these words of mine, be calm and collected like Himavat. Overcome 4 with distress thou hast questioned me and heard my answer. Having heard it, O monarch, it behoves thee to dispel these regrets of thine !"
1 The sense is that such persons should always be distrusted, Yet there are men who hope for good from them. Such hope, the sage says, is slenderer than his slender body. 2 The word maya repeated in verses 14 to 18 is explained by Nilakantha as having the sense of mattali. The meaning, of course, is very Yet the Burdwan translator has strangely misunderstood it. K.P. plain. an accurate version. T. Singha, of course, gives T. 3 For the king's disregard of the sage in former days. distress* which slaughter in battle. T.
4
The
Yudhishthira
felt
at
the thought
of
the
SECTION CXXIX "Yudhishthira said, 'Like one that drinks nectar lam never satiated with listening to thee as thou speakest! As a person possessing a knowledge of self is never satiated with meditation, even so I am
never satiated with hearing thee discourse once more upon morality
Do
!
ing the nectar of thy discourse
"Bhishma
said,
'In
the discourse between
this
!
I
thou, therefore,
am never
upon morality connection
Gotama and
is
O
grandsire,
satiated with drink-
!'
cited the old narrative of
the illustrious
Yama.
Gotama
wide retreat on the Paripatra hills. Listen to me as to how many years he dwelt in that abode. For sixty thousands years that sage underwent ascetic austerities in that asylum. One day, the Regent of the world, Yama, O tiger among men, repaired to that great sage of cleansed soul while he was engaged in the severest austerities. Yama
owned
a
beheld the great ascetic sage, understanding that
Gotama it
of rigid
The regenerate
penances.
was Yama who
had come, speedily saluted
with joined hands in an attentive attitude (waiting for his commands). The royal Dharma, beholding that bull among Brahmanas, duly saluted him (in return) and addressing him asked what he was to
him and
sat
do for him. 41 'Gotama said, By doing what acts does one liberate one's self from the debt one owes to one's mother and father ? How also does one succeed in winning regions of pure attaintment ? 11
'Yama
said,
Devoting one's
bliss
self
that are so difficult of
to the
duty
of
truth, and
practising purity and penances, one should ceaselessly worship one's mother and father. One should also perform Horse-sacrifices with presents in profusion unto the Brahmanas. regions (of felicity) of wonderful aspect.'
By such
acts one wins
many
'
SECTION CXXX "Yudhishthira said, 'What course of conduct should be adopted by a king shorn of friends, having many enemies, possessed of an exhausted treasury, and destitute of troops, O Bharata What, indeed, should be his conduct when he is surrounded by wicked ministers, !
when he does not see his way clearly another kingdom, when he is engaged in grinding a hostile kingdom, and when though weak he is at war with a stronger ruler ? What, indeed, should be the conduct of a king the affairs of whose kingdom are ill-regulated, and who disregards the
when
his
counsels are
before him,
when he
all
divulged,
assails
requirements of place and time, who is unable, in consequence of his oppressions, to bring about peace and cause disunion among his foes ? Should he seek the acquisition of wealth by evil means, or should he lay
down
his life
without seeking wealth
?'
SANTI PABVA "Bhishma
said,
299
'Conversant as thou art with duties, thou hast,
bull of Bharata's race, asked
me
a question relating to a
mystery (in
connection with duties). Without being questioned, O Yudhishthira, 1 could not venture to discourse upon this duty Morality is very 1
!
subtile.
One understands
it,
O
bull of Bharata's race,
by the aid of the
By remembering what one has heard and by some one in some place may become a righteous practising good acts, person. By acting with intelligence the king may or may not succeed 3 Aided by thy own intelligence do thou think in acquiring wealth. what answer should be given to thy question on this head. Listen, O Bharata, to the means, fraught with great merit, by which kings may conduct themselves (during seasons of distress). For the sake of true morality, however, I would not call those means righteous. If the treasury be filled by oppression, conduct like this brings the king to the texts of
scriptures.
verge of destruction. Even this is the conclusion of all intelligent men who have thought upon the subject. The kind of scriptures or science which one always studies gives him the kind of knowledge which it is
Such Knowledge verily becomes agreeable to him. to of invention in respect of means. Contrileads barrenness Ignorance vanceof means, again, through the aid of knowledge, becomes the source
capable of giving.
Without entertaining any scruples and any malice, 8 these instructions. Through the decrease of the treasury, forces are decreased. The king should, therefore, fill his trea-
of great felicity. listen
to
the king's
sury (by any means) like to one creating water in a wilderness which is without water. Agreeably to this code of quasi-morality practised by
when
the ancients, the king should, passion to his people.
competent,
5
the
This
is
the time for
eternal duty.
duties are of one kind.
ever, one's duties are of a different kind.
For
it
comes,
men
4
show com-
that are able and
In seasons of distress,
Without wealth
a king
how-
may
(by penances and the like) acquire religious merit. Life, however, is much more important than religious merit. (And as life cannot be
supported without wealth, no such merit should be sought which stands A king that is weak, by in the way of the acquisition of wealth). acquiring only religious merit, never succeeds in obtaining just and proper means for sustenance and since he cannot, by even his best ;
exertions, acquire power by the aid of only religious merit, therefore the practices in seasons of distress are sometimes regarded as not
inconsistent with morality.
The
learned, however, are of opinion that
1 I.e., this is not a subject upon which one can or should discourse before miscellaneuos audiences. T. 2 I.e., by ingenious contrivances a king may succeed in filling his treasury; or his best ingenuity and calculations may fail. T. T. 3 I.e., with a pure heart. 4 I.e., when the season of distress is over. T. 5 I.e., under ordinary situations of circumstances. T.
MAHABHABATA
300
After the season
of distress is over, should (at such a time) conduct that his merit may not be destroyed. He should
those practices lead to sinfulness. what should the Kshattriya do ?
himself in such a
enemies. 1
way
such
in
act
also
Even
a
way
He
that he
may
not have to
succumb
to his
He
should
these have been declared to be his duties.
He
should not (in times of distress) seek to rescue (from the peril of destruction) the merit of others or of himself. On the other hand, he should rescue his own self. This is the settled not sink
despondency.
in
2
There is this Sruti, viz., that it is settled that Brahmanas, who are conversant with duties, should have proficiency in respect of
conclusion.
Similarly, as regards the Kshattriya, his proficiency
duties.
should
might of arms is his great possession, When a Kshattriya's means of support are gone, what should he not take excepting what belongs to ascetics and what is owned by Brahmanas ?
consist in exertion, since
Even
as a
Brahmana
in a season of distress
may
officiate at the sacrifice
whom
he should never officiate (at other and ordinary times) and eat forbidden food, so there is no doubt that a Kshattriya of a person for
may take wealth from every one except ascetics and Brahmanas. For one afflicted (by an enemy and seeking the means of escape) what can be an improper outlet ? For a person immured distress)
(in
(within a dungeon and seeking escape) what can be an improper path? When a person becomes afflicted, he escapes by even an improper out-
For
let.
a
Kshattriya that has, in consequence of the weakness of his
treasury and army, become exceedingly humiliated, neither a life of mendicancy nor the profession of a Vaisya or that of a Sudra has been laid
The profession ordained
down.
of wealth by battle and victory. his
own
order.
The person who
for a Kshattriya
is
the acquisition
He
should never beg of a member of supports himself at ordinary times by
following the practices primarily laid for him, may in seasons of distress support himself by following the practices laid down in the alternative.
when ordinary practices cannot be followed, a by even unjust and improper means. The very seen, do the same when their means of living are
In a season of distress,
Kshattriya
may
Brahmanas,
it is
live
When
the Brahmanas (at such times) conduct themselves thus, what doubt is there in respect of Kshattriyas ? This is, indeed, destroyed.
settled. tion, a
are rich.
Without sinking into despondency and yielding to destrucmay (by force) take what he can from persons that Know that the Kshattriya is the protector and the destroyer
Kshattria
1 I.e., he should perform expiations and do good to them whom he has injured, so that these may not refrain discontented with him. T.
2 He should not seek to rescue the merit of others or of himself, i.e. he should not, at such times, refrain from any act that may injure his own merit or that of others ; in other words, he may disregard all considerations about the religious merits of others and of himself. His sole concern at such a time should be to save himself, that is, his life. T.
SANTI PARVA
30l
people. Therefore, a Kshattriya in distress should take (by force) what he can, with a view to (ultimately) protect the people. No person in this world, king, can support life without injuring of the
O
The very
other creatures. of the forest
upon destiny,
is 1
ascetic leading a solitary life in the depths
A
no exception-
especially he,
O
Kshattriya should not live, relying
chief of the Kurus,
who
is
desirous of
ruling. The king and the kingdom should always mutually protect each other. This is an eternal duty. As the king protects, by spending all
kingdom when it sinks into distress, even so should kingdom protect the king when he sinks into distress. The king, even at the extremity of distress, should never give up 2 his treasury, his possessions, the
the
his machinery for chastising the wicked, his army, his friends and allies and other necessary institutions and the chiefs existing in his kingdom. Men conversant with duty say that one must keep one's seeds, deducting them from one's very food. This is a truth cited from the treatise of Samvara well-known for his great powers of illusion. Fie on the life of that king whose kingdom languishes. Fie on the life of that man who from want of means goes to a foreign country for a living. The king's roots are his treasury and army. His army, again, has its roots in his treasury. His army is the root of all his religious merits. His religious merits, again, are the root of his subjects. The treasury can never be filled without oppressing others. How then can the army be kept without oppression ? The king, therefore, in seasons of distress,
incurs no fault by oppressing his subjects for filling the treasury. For performing sacrifices many improper acts are done. For this reason a
king incurs no fault by doing improper acts (when the object is to fill For the sake of wealth practices his treasury in a season of distress).
other than those which are proper are followed (in seasons of distress). If (at such times) such improper practices be not adopted, evil is
All those institutions that are kept up for working destruction and misery exist for the sake of collecting wealth. 8 Guided
certain to result.
by such considerations, an intelligent king should settle his course (at such times). As animals and other things are necessary for sacrifices, as sacrifices are for purifying the heart, and as animals, sacrifices, and purity of the heart are all for final emancipation, even so policy and chastisement exist for the treasury, the treasury exists for the army, and policy and treasury and army all the three exist for vanquishing
and protecting or enlarging the kingdom. I shall here cite an example illustrating the true ways of morality. A large tree is cut down for making of it a sacrificial stake. In cutting it, other trees that stand in its way have also to be cut down. These also, in falling down, foes
1
Sankhalikhitam
Ordainer.
i.e.,
that which
is
written on the forehead by the
T.
2 Literally, 3 The army
"cause to be removed." and the criminal courts.
T. T.
MAHABHAKATA
302
Even so they that stand in the way must have to be slain. I do not see how else success can be had By wealth, both the worlds, viz.^ this and the other, can be had, as also Truth and religious merit. A person without wealth is more dead than alive. Wealth for the performance of others standing on the spot.
kill
making
of
a well-filled treasury !
by every means. The demerit that attaches done in a season of distress is not equal to that which attaches The acquisition of to the same act if done at other times, O Bharata wealth and its abandonment cannot both be possibly seen in the same
sacrifices should be acquired
to an act
!
person,
O king
I
I
wealth that
every one
else, saying,
is
nothing,
man in the forest. With respect seen in this world, every one contends with This shall be mine, This shall be mine This
do not see a rich
to every
O scorcher
is
!
of foes, that
is
so meritorious for a king as the
It is sinful for a king to oppress his subjects with heavy impositions at ordinary times. In a season, however, of Some acquire wealth by gifts and sacridistress, it is quite different.
possession of a kingdom.
some who have
penances acquire wealth by penances; by the aid of their intelligence and cleverness. A person without wealth is said to be weak, while he that has wealth become powerful. A man of wealth may acquire everything. A king fices
;
some acquire
a liking for
it
that has well-filled treasury succeeds in accomplishing everything. his
may earn
treasury a king
religious
pleasure, obtain the next world, and this also.
should be
filled
By
merit, gratify his desire for
The
treasury, however, never by unrighteous by the aid of righteousness and
practices, such, that
is
as pass for righteous in times of distress.*
'
SECTION CXXXI (Apaddharmanusasana Parva) "Yudhishthira that
said,
'What, besides
this,
should be done by a king
weak and
procrastinating, that does not engage in battle from the for of his friends, that is always under the influence lives anxiety of fear, and that cannot keep his counsels secret ? What, indeed, is
should that king do whose cities and kingdom have been partitioned foes, who is divested of wealth, who is incapable
and appropriated by
(through such poverty) of honouring his friends and attaching them to himself, whose ministers are disunited or bought over by his enemies,
who
is obliged to stand in the face of foes, whose army has dwindled away, and whose heart has been agitated by some strong enemy ?" "Bhishma said, 'If the invading enemy be of pure heart and if he be conversant with both morality and profit, a king of the kind you
have indicated should, with no loss of time, make peace with the invader and bring about the restoration of those portions of the kingdom that have already been conquered. If, again, the invader be
SANTI PARVA
30g
strong and sinful and seek to obtain victory by unrighteous means, the ould make peace with him, too, by abandoning a portion of his territories. If the invader be unwilling to make peace, the king should
then abandon his very capital and danger. If he can save his life he i
i- ire.
fice his
all his
may
What man own
self,
possessions for escaping from hope for similar acquisitions in
conversant with morality which is a more valuable
is
there that would sacri-
possession, for encountering escape can be had by the abandonment of his
that danger from which treasury and army ? A king should protect the ladies of his household H these fall into the hands of the enemy, he should not show any com-
passion for them (by incurring the risk of his own arrest in delivering As long as it is in his power, he should never surrender his own self to the enemy.
them).
1
"Yudhishthira said.-'When his own are dissatisfied with him he is oppressed by invaders, when his treasury is exhausted, and counsels are divulged, what should the king then do ?' when^his "Bhishma said.-'A king, under such circumstances, should (if his enemy be righteous) seek to make peace with him. If the enemy be unrighteous, he should then put forth his valour. He should by such means, seek to cause the foe to withdraw from his kingdom or fight ing bravely, he should lay down his life and ascend to heaven A king can conquer the whole Earth with the help of even a small force if that force be loyal, cheerful, and devoted to his good. If slain in battle he is sure to ascend to heaven. If he succeed in slaying (his enemies)! he is sure to enjoy the Earth. By laying down one's life in battle, one obtains the companionship of Indra himself.'
when
;
SECTION CXXXII ''Yudhishthira
said.-'When practices fraught with high morality
and beneficial to the world, rule) disappear, life
fall into
time sets affection
when
all
(t,fe., those that appertain to righteous the means and resources for the support of
the hands of robbers, when, indeed, such a calamitous by what means should a Brahmana, Ograndsire, who from unable to desert his sons and grandsons,
in, is
subsist
"Bhishma said,^'When such a time live by
?'
sets in, the
Brahmana should world is for them
the aid of knowledge. Everything in this Nothing here is for them chat are wicked. He who, making himself an instrument of acquisition, takes wealth from the' wicked and gives it unto them that are good, is said to be conversant with the morality of adversity. Desirous of maintaining his rule, the king, monarch, without driving his subjects to indignation 'and rebellion, may take what is not freely given by the that are good.
O
This
mine
owner, saying,
That wise man who, cleansed by the possession of knowledge and might and of righteous conduct at other times, acts censuris
!
MAHABHABATA
304
deserve to be censured. They ably in such seasons, does not really who always support themselves by putting forth their might never like other method of living. They that are endued with might,
O any Yudhishthira, always live by the aid of prowess. The ordinary scripwithout exceptions of any tures, that exist (for seasons of distress) kind, should b^ practised by a king (at such times).
while following
A
king, however,
those scriptures,
intelligence, is endued with 1 At such times, however, the king should would do something more. and preceptors and Brahmanas, all Purohitas and not oppress, Ritwijas,
that
By oppressing them, that I tell thee is This sin. and even at such times, he incurs reproach regarded as an authority in the world. Indeed, this is the eternal eye are to be viewed). One should (by which practices in seasons of distress be judged whether a king is to is this be guided by this authority. By
of
whom
are honoured and held in high esteem.
be called good or wicked.
seen that
many
persons residing in villages and towns, actuated by jealousy and wrath, accuse one another. The king should never, at their words, honour or punish anybody. Slander should never be spoken. If spoken, it should never be heard. to
It is
When
slanderous converse goes on, one should close one's ears or leave Slanderous converse is the characteristics of the place outright. wicked men. It is an indication of depravity. They, on the other hand, O king, who speak of the virtues of others in assemblies of the good,
good men. As a pair of sweet-tempered bulls governable and well-broken and used to bear burthens, put their necks to the yoke and drag the cart willingly, even so should the king bear his burthens (in
are
Others say that a king (at such times) should consuch a way that he may succeed in gaining a large Some regard ancient usage as the highest indication
seasons of distress).
himself in
duct
number
of allies,
Others, viz., they that are in favour of the conduct towards Likhita, do not hold this opinion. They Sankha by pursued 2 an such advance not do opinion through either malice or covetousness of righteousness.
The ordinary it in the following way. any kind, laid down for seasons of distress, permit a king to fill his treasury by levying heavy contributions on both his own subjects and those of hostile kingdoms. An ordinary king, at such A king, however, that is endned with intellia time, acts in this way. gence, while levying such contributions, takes care to levy them upon those that are wicked and punishable among his own subjects and among the subjects of other kingdoms, and refrains from molesting the good. Compare the conduct of Warren Hastings in exacting a heavy tribute, when his own treasury was empty, from Cheyt Sing, whose unfriendliness T. for the British power was a matter of notoriety. 2 The sense seems to be that there are persons who hold that priests and Brahmanas should never be punished or taxed. This is the eternal usage, and, therefore, this is morality. Others who approve of the conduct of Sankha towards his brother Likhita on the occasion of the latter's approa-
The commentator explains
1
uexfcs,
without exceptions
a few fruits belonging to the former, are of a different opinion. latter class of persons, Bhishma says, are as sincere as the former in
priating
The
of
8ANTI PABVA Examples are seen
of
go5
even great R/^/
of wi
The king who
SECTION CXXXIII
For these reasons the treasury mus be fi 1^ , should be carefully protected (by P"tt in g a . ,L,lf useless f" cure), and even sought to be increased T? " The treasury cannot be filled PfaCtice byC acting wit a"d nor by (acting with)
u^
f """^ ^ Jfigg ^Jfby ad*.. pting '
M
heartless
a middle course. a king
who
How
kL hi
has no
affluence concea.s his fe min ,ne forn, as
rue,
can a weak
very
shou.d not be exposed to the view.
aa approved
and
MAHABHARATA
306
become
filled witn grief at the sight more take service under once of his new affluence. Like dogs they him, and though they wait only for an opportunity to slay him, he takes to them as if nothing has happened. How, O Bharata, can such
the king has formerly quarrelled
The king should always exert for acquiring ? bend down in humility. 1 Exertion is mannever greatness. He should liness, He should rather break at an unfavourable opportunity than bend before any one. He should rather repair to the forest and live there with the wild animals. But he should not still live in the midst a king obtain happiness
of
ministers and
officers
Even
restraints.
who have
like
the robbers of the forest
robbers broken
may
through
furnish a large
all
number
accomplishment of the fiercest of deeds, O Bharata If the king transgresses all wholesome restraints, all people become The very robbers who know not what compassion filled with alarm. 2 For this reason, the king should always estais, dread such a king. of soldiers for the
!
and restraints for gladdening the hearts of his people. Rules even very trivial matters are hailed with delight by the There are men who think that this world is nothing and the
blish rules
in respect of
people. future also
heart
is
is a
myth.
He
that
is
an atheist of
this type,
though his
agitated by secret fears, should never be trusted. If the robbers
of the forest, while
observing other virtues, commit depredations in may be regarded as harm-
respect only of property, those depredations less.
of
The
lives of thousands of creatures are protected in
robbers observing such restraints.
away from
battle,
ravishment
Slaying
an enemy
consequence
who
is flying of wives, ingratitude, plundering the
property of a Brahmana, depriving a person of the whole of his property, violation of maidens, continued occupation of villages and towns as their lawful lords, and adulterous congress with other people's these are regarded as wicked acts among even robbers, and should robbers always abstain from them. It is again certain that those
wive's
kings who strive (by making peace) to inspire confidence upon themselves in the hearts of the robbers, succeed, after watching all their
and oats,
exterminating them. For this reason, in dealing with robbers, necessary that they should not be exterminated outright. 3 They should be sought to be brought under the king's sway. The king
ins
in
it is
should never behave with cruelty towards them, thinking that he is more powerful than they. Those kings that do not exterminate them outright have no fear of extermination to themselves. They, however, that do exterminate " that act.* 1 I.e., yield
them have always
with ease.
to live in fear in consequence of
T.
2 Grammatically, the last line a king destitute of compassion.' T.
may mean,
(
The very robbers dread
3 Their wives and children ought to be saved, and their habitations and wearing apparel and domestic utensils, &c., should not be destroyed. -T.
SECTION CXXXIV "Bhishma
'In this connection, persons acquainted with the said, this declare text in respect of duty, d?., for a Kshattriya scriptures
of intelligence and knowledge, (the earning of) religious merit and (the acquisition of) wealth, constitute his obvious duties. He should not, by subtile discussions on duty and unseen consequences in
possessed
respect of a future world, abstain from accomplishing those two duties. As it is useless to argue, upon seeing certain foot-prints on the ground,
whether they are
wolf's or not,
even
so
discussion upon the nature this world ever sees the
is all
and the reverse. Nobody in righteousness and unrighteousness.
of righteousness fruits of
He
A
Kshattriya, therefore,
powerful is master everything. Wealth leads to the possession of an army. He that 1 powerful obtains intelligent advisers. He that is without wealth
should seek the acquisition of power.
A
truly fallen.
little
(of anything
that
in the
2 dirty remnant of a feast.
is
of is is
world) is regarded as the does even many bad acts,
If a strong man or does anything (for censuring or checking nobody, through fear, says him). If righteousness and Power be associated with Truth, they can
then rescue men from great perils. If, however, the two be compared, Power will appear to be superior to Righteousness. It is from Power that Righteousness springs. Righteousness rests upon Power as all immobile things upon the Earth. As smoke depends upon the wind (for
its
motion), even so Righteousness depends upon Power. Righteof the two depends for its support upon is the weaker
eousness which
dependent on them that are powerful even as pleasure is dependent upon them that are given to enjoyment. There is nothing that powerful men cannot do. Everything is pure with them that are powerful. A powerless man, by committing evil acts can never escape. Men feel alarmed at his conduct even as they a tree.
Righteousness
are alarmed
at the
is
appearance
of
One
an wolf.
state of affluence leads a life of humiliation
fallen
and sorrow.
A
away from a life of humi-
and reproach is like death itself. The learned have said that when in consequence of one's sinful conduct one is cast off by friends and companions, one is pierced repeatedly by the wordy darts of others and one has to burn with grief on that account. Professors of scriptures have said with respect to the expiation of sinfulness that one should (if stained with sinfulness) study the three Vedas, wait upon and worship the Brahmanas, gratify all men by looks, words, and acts, cast
liation
off all meanness, marry in high families, proclaim the praises of others while confessing one's own worthlessness, recite mantras, perform the
'he that has wealth
1
I.e.,
2
The sense seems
earthly things. dinnner. T.
That
and
forces.'
to be that a poor
little,
however,
T.
man can have
is like
the remnant
only a little of all of a strong man's
MAHABHARATA
308
usual water-rites, assume a mildness of behaviour, and abstain from seek the refuge of speaking much, and perform austere penances,
Brahmanas and Kshattriyas. Indeed, one who has committed many evil at the reproaches uttered acts, should do all this, without being angry one may soon become this in self one's way, by men. By conducting and regain the regard of the world. Indeed, one wins great respect in this world and great rewards in the next, and enjoys diverse kinds of happiness here by following such conduct and cleansed of
all his sins
1
by sharing
his
wealth with others.
'
SECTION CXXXV connection is cited the old story of a world been observant of restraints did not meet with destruction in the next. There was a robber of the name of Kayavya, born of a Kshattriya father and a Nishada mother. Kayavya
"Bhishma
this
-'In
said,
robber who having
in this
was a practiser of Kshattriya duties. Capable of smiting, possessed of intelligence and courage, conversant with the scriptures, destitute of cruelty, devoted to the Brahmanas, and worshipping his seniors and preceptors with reverence, he protected the ascetics in the observance of their practices. Though a robber, he still succeeded in winning felicity in heaven. Morning and evening he used to excite the wrath of the deer by chasing them. He was well conversant with all the practias also of all animals living in the forest. Well time and with the of the he roved over place, requirements acquainted he as with the was of habits all animals, his mountains. Acquainted arrows never missed their aim, and his weapons were strong. Alone,
ces of
the Nishadas
he could vanquish many hundreds of troops. He worshipped his old, blind, and deaf parents in the forest every day. With honey and flesh
and roots and other kinds of excellent food, he hospitably entertained all persons deserving of honour and did them many good offices. He showed great respect for those Brahmanas that had retired from the world for taking up their residence in the woods. Killing the deer, he often took flesh to them. As regards those that were unwilling, from fear of others, to accept gifts from him because of the profession he followed, he used to repair their abodes before dawn and and
fruits
1 leave flesh at their doors.
tute of compassion desired to elect
The
him
in
day
Thou
1 It is
of
all
restraints,
Thou art acquainted with the requirements wisdom and courage. Thy firmness also is
always reproachful T.
and regardless
of robbers, desti-
hast
great in everything thou undertakest
character.
many thousands
as their leader.
robbers said,
of place and time.
One
their conduct
!
Be thou our foremost of leaders,
to accept gifts
from persons
of questionable
SANTI PARVA respected by us
even
all
as a father or
We
!
will
mother
do
as
thou wilt direct
309 I
Protect us duly,
!
'
'Kayavya said, Never kill ye a woman, or one that from fear keeps away from the fight, or one that is a child, or one that is an One that abstains from fight should never be slain, ascetic nor should women be seized or brought away with force None of you should ever slay a woman amongst all creatures. Let Brahmanas be always blessed and you should always fight for their good. Truth should never be sacrificed. The marriages of men should never be obstructed. No injury should be inflicted on those houses in which the deities, the Pitris, and guests are worshipped. Amongst creatures, Brahmanas deserve to be exempted by you in your plundering excursions. By giving away even your all, you should worship them. He who incurs the wrath of the Brahmanas, he for whose disI
!
comfiture they wish, fails to find a rescuer in the three worlds. He who speaks ill of the Brahmanas and wishes for their destruction, himself meets with destruction like darkness at sunrise. Residing here, ye shall acquire the fruits of your valour. Troops shall be sent agains those that will refuse to give us our dues. The rod of chastisement is
intended for the wicked.
They who oppress the god
It is
not intended for self-aggrandisement. it is said. They who seek to
deserve death,
aggrandise their fortunes by afflicting kingdoms in unscrupulous ways, very soon come to be regarded as vermin in a dead body. Those
robbers again that would conduct themselves by conforming to these restraints of the scriptures, would soon win salvation although leading '
a plundering
life
!
"Bhishma continued,
'Those robbers, thus addressed, obeyed all Kayavya. By desisting from sin, they obtained great prosperity. By behaving himself in such a way, by thus doing good to the honest and by thus restraining the robbers from bad practices, the
commands
of
Kayavya won great success (in the next world) He who always thinks of Kayavya will not have any fear from the denizens in fact, from any earthly creature. Such a man will have of the forest, He will have no fear from no fear from any creature, O Bharata of this narrative
!
wicked men.
If
such a
man
goes to the forest, he will be able to live
there with the security of a king.'
"
SECTION CXXXVI "Bhishma said, 'In this connection, viz., the method by which a the scriptures of fill his treasury, persons acquainted with should king olden days cite the following verses sung by Brahman himself. The wealth of persons who are given to the performance of sacrifices, as A also the wealth dedicated to the deities, should never be taken. Kshattriya should take the wealth of such persons as never perform
MAHABHABATA
310
and sacrifices and as are on that account regarded to be equal to robbers. All the creatures that inhabit the Earth and all the enjoyments that appertain to sovereignty, O Bharata, belong to the Kshattriyas. All the wealth of the Earth belongs to the Kshattriya and not to any person else. That wealth the Kshattriya should use for
religious rites
keeping up his army and for the performance of sacrifice. Tearing up such c^epers and plants as are not of any use, men burn them for cook1 ing such vegetables as serve for food- Men conversant with duty have said that his wealth is useless who does not, with libations of clarified butter, feed the
gods, the Pitn's,
and men.
A virtuous
ruler,
O
king,
should take away such wealth. By that wealth a large number of good people can be gratified. He should not, however, hoard that wealth in his treasury.
He who makes
himself an instrument of acquisition and
taking away wealth from the wicked gives them to those that are good A king is said to be conversant with the whole science of morality. should extend his conquests in the next world according to the measure of his power, and as gradually as vegetable products are seen to grow. As some ants are seen to grow from no adequate cause, even so sacri2 As flies and gnats and ants are fice springs from no adequate cause. driven off from the bodies of kine and other domestic cattle (at the time of milking them), even so should all persons who are averse to the
performance of sacrifices should be similarly driven off from the kingdom. This is consistent with morality. As the dust that lies on the Earth, if pounded between two stones, becomes finer and finer, even so questions of morality, the more they are reflected upon and discussed,
become
finer
and
'
finer.'
SECTION CXXXVII "Bhishma
viz., one that provides for the future, of mind, always enjoy happiness. The procrastination, however, is lost. In this connection, listen
said,
and one possessed
man
of
'These two,
of presence
attentively to the following excellent story of a procrastinating person in the matter of settling his course of action. In a lake that was not
very deep and which abounded with fishes, there lived three Sakula fishes that were friends and constant companions. Amongst those three,
one had much forethought and always liked to provide for what was coming. Another was possessed of great presence of mind. The third was procrastinating. One day certain fishermen coming to that lake 1
good.
The king should
similarly, by punishing
the wicked, cherish the
T.
2 The sense seems to be that sacrifice proceeds more from an internal sum of money lying in the treasury. If the desire The force of the exists, money comes gradually for accomplishing it. simile consists in the fact that ants (probably white ants) are seen to gather and multiply from no ostensible cause. T. desire than from a large
SANTI PARVA
311
began to bale out its waters to a lower ground through diverse outlets. Beholding the water of the lake gradually decreasing, the 6sh that had much foresight, addressing his two companions on that occasion of danger, said, A great danger is about to overtake all the aquatic crea-
Let us speedily go
tures living in this lake.
to
some
other place before
He that resists future evil by the aid our path becomes obstructed Let my counsels prevail of good policy, never incurs serious danger. That one amongst the three Let us all leave this place with you who was procrastinating then answered, It is well said. There is, Then however, no need of such haste. This is my deliberate opinion !
!
!
!
the other fish, who was noted for presence of mind, addressed his proWhen the time for anything comes, crastinating companion and said, I
never
fail to
provide for
according to policy
it
,
Hearing the answers
forethought and considerable and reached another deep a current set out by intelligence immediately all water that the had been baled out, The fishermen, seeing lake. shut in the fishes that remained by diverse means. Then they began to of
his
two companions, he
agitate the little water fish,
of great
that remained, and as they began to catch the
the procrastinating Sakula
the fishermen began
the Sakula
company
was caught with many others. When string the fishes they had caught,
to tie to a long
who was noted of those that
mind thrust himself into the and remained quietly among he thought that he should do it to give the
for presence of
had been
them, biting the string, for
so
tied
appearance of being caught. The fishermen believed that all the fishes attached to the string had been caught. They then removed them to a
water for washing them. Just at that time the Sakula noted for presence of mind, leaving the string, quickly escaped. That fish, however, who had been procrastinating, foolish and senseless and without intelligence as he was, and, therefore, unable to escape, met piece of deep
with death.
fish,
"'Thus every one meets with destruction, like the procrastinating who from want of intelligence cannot divine the hour of danger-
That man,
again,
who
regarding himself clever does not seek his
own
proper time, incurs great danger like the Sakula who had good presence of mind. Hence these two only, viz., he that has much forethought and he that has presence of mind, succeed in obtaining happiin
He, however, that is procrastinating meets with destruction. Diverse are the divisions of time, such as Kashtha, Kala, Muhurta, day,
ness.
night, Lava, month, fortnight, the six seasons, Kalpa, year. The divisions of the Earth are called place. Time cannot be seen. As regards the
success of any object or purpose, it is achieved or not achieved according to the manner in which the mind is set to think of it. These two,
the person of forethought and the person of presence of mind, have been declared by the Rishis to be the foremost of men in all treatises
viz.,
on morality and profit and
in
those dealing with emancipation.
One,
MAHABHARATA
312
however, that does everything after reflection and scrutiny, one that means for the accomplishment of one's objects, always in succeeds achieving much. Those again that act with due regard to time and place succeed in winning results better than the mere man of
avails of proper
'
and the man of presence
foresight
of mind-'
SECTION CXXXVIII
O
bull ,of Bharata's race, said "Yudhishthira said, 'Thou hast, that that intelligence which provides against the future, as well as that
which can meet present emergencies, is everywhere superior, while procrastination brings about destruction. I desire, O grandsire, to hear of that superior intelligence aided by which a king, conversant with the morality and profit, may not be surrounded when even by many foes. I ask thee this, O chief stupefied It behoveth thee to discourse to me on this of Kuru's race I desire
scriptures and well versed with
!
!
hear everything, comfortable to what has been laid down in the scriptures, about the manner in which a king should conduct himself
to
when he is assailed by many foes. When a king falls into distress, a large number of foes, provoked by his past acts, range themselves against him and seek to vanquish him. How may a king, weak and alone, succeed in holding up his head when he is challenged on all sides by many powerful kings leagued together ? How does a king at such How should he, O bull of Bharata's times make friends and foes !
behave at such a time towards both friends and foes
race,
those that have indications of friends really
should the king then do
if
he
is
become
his
of foes, this
foes,
what
?
Even
if
should he behave in the midst of foes O scorcher to be the of all highest regard questions connected with
how I
When
With whom
to obtain happiness ?
make war and with whom should he make peace
should he
he be strong,
?
!
There are few men for listening to the answer of this question and none to answer it save Santanu's son Bhishma firmly wedded to truth and having all his sense under conO thou that art highly blessed reflect upon it and discourse to trol the discharge of kingly duties.
!
me on
1
it
!
Bhishma said.-^'O Yudhishthira, this question is certainly worthy Its answer is fraught with great happiness. Listen to me, O
of thee
!
declare to thee,
O
Bharata, all the duties generally known that should be practised in seasons of distress. foe becomes a friend son,
as
I
A
and a friend also becomes a foe. The course of human actions, through the combination of circumstances, becomes very uncertain. As regards, therefore, what should be done and what should not, it is necessary that paying heed to the requirements of time and place, one should either trust one's foes or make war. One should, even exerting one's
self to
one's best,
make
friends with
men
of intelligence
and
SANTI PARVA
318
knowledge that desire one's welfare, One should make peace with even one's foes, when, O Bharata, one's life-breaths cannot otherwise be saved. That foolish man who never makes peace with foes, never succeeds in winning any gain or acquiring any of those fruits for which others endeavour. He again who make peace with foes and quarrels with even friends after a full consideration of circumstances, succeeds in obtaining great fruits.
In
connection
this
is
cited the old story of
mouse at the foot. of a banian.' "There was a large banian in the midst oTH "Bhishma continued, an extensive forest. Covered with many kinds of creepers, it was the It had a large trunk from which resost of diverse kinds of birds. numerous branches extended in all directions. Delightful to look at, the discourse between a cat and a
afforded was very refreshing. It stood in the midst of the mouse of great forest, and animals of diverse species lived on it. wisdom, named fPalita, lived at the foot of that tree, having made a
the shade
it
A
hole there
lived
with
a cat, of
hundred
a
the
name
of
outlets.
Lomasa,
On
the branches of the tree there
in great happiness, daily
devouring
Sometime after, a Chandala came into the forest and built a hut for himself. Every evening after sunset he spread his traps. Indeed, spreading his nets made of leathern strings he went back to his hut, and happily passing the night in sleep, returned to the
a
large
number
of birds.
dawn
Diverse kinds of animals fell into his traps happened that one day the cat, in a moment of heedlessess, was caught in the snare. O thou of great wisdom, when his foe the cat who was at all times an enemy of the mouse species was thus caught in the net, the mouse Palita came out of his hole and began spot at the
every night.
of day.
And
it
so
While
to
rove about fearlessly.
in
seach of food, the mouse after a
trustfully roving through the forest little
while saw the meat (that the
Chandala had spread there as lure). Getting upon the trap, the little animal began to eat the flesh. Laughing mentally, he even got upon Intent on eating the flesh, his enemy entangled helplessly in the net. he did not mark his own danger, for as he suddenly cast his eyes he saw a terrible foe of his arrived at that spot. That foe was none else than a restless mungoose of coppery eyes, of the name of Harita. Living in underground holes, its body resembled the flower of a reed. Allured to that spot by the scent of the mouse, the animal came there with great speed for devouring his prey. And he stood on his haunches, with head upraised, licking the corners of his mouth with his tongue. The mouse beheld at the same time another foe living in the holds of trees,
then sitting on the branch of the banian. It was anight-wandering owl of the name of Chandraka of sharp beaks. Having become an object of sight with both the mungoose and the owl, the mouse, in
At such a season of great great alarm, began to think in this strain. in is me the death itself when staring face, when there is fear danger, on every
side,
how should one
act that wishes for one's good
?
Encom-
MAHABHARATA
814
passed on all sides by danger, seeing fear in every direction, the mouse, filled with alarm for his safety, made a high resolution. /Warding off even innumerable dangers by hundreds of means, one should always
Danger, at the present moment, encompasses me on to descend from this trap on the ground, without were every side adequate precautions, the mungoose will surely seize and devour me. If, again, that If I remain on this trap, the owl will surely seize me. cat succeeds in disentangling himself from the net, he also is certain
save one's
life. !
to
If I
devour me
!
It is
not proper, however, that a person of our intelli-
gence should lose his wits. I shall, therefore, strive my best to save my life, aided by proper means and intelligence. A person possessed of intelligence and wisdom and conversant with the science of policy
never
sinks,
however great and
terrible the danger that threatens him.
I do not behold any other refuge than this cat. an enemy. But he is in distress. The service that I can do him is very great. Sought to be made a prey by three foes, how should I now act for saving my life ? I should now seek the protection of one of those foes, vfe., the cat. Taking the aid of the science of policy, let me counsel the cat for his good, so that I may, with my intelligence, escape from all the three. The cat is my great foe, but the distress
At
present, however,
He
is
Let me try whether I can succeed in making this foolish creature understand his own interests. Having fallen into such distress, he may make peace with me. A person when afflicted by a stronger one should make peace with even an into
which he has
fallen
very great.
is
enemy. Professors of the science of policy say that even this should be the conduct of one who having fallen into distress seeks the safety of his life. It is better to have a learned person for an enemy than a fool
As regards
my life now rests entirely in the hands now address the cat on the subject of his of my enemy the own liberation. Perhaps, at this moment, it would not be wrong to Even thus did that take the cat for an intelligent and learned foe his reflections. surrounded foes, mouse, Having reflected in by pursue for a friend.
cat.
I
myself, shall
!
this strain, the mouse, conversant with the science of Profit and well acquainted with occasions when war should be declared and peace made, gently addressed the cat, saying,^! address thee in friendship, O cat Art thou alive ? I wish thee to live I desire the good of us !
both
!
!
O
amiable one, thou hast no cause
for fear.
Thou shah
live in
happiness! I shall rescue thee, if, indeed, thou dost not slay me! There is an excellent expedient in this case, which suggests itself to me, and by which you may obtain your escape and I may obtain great benefit.
By
reflecting earnestly
sake and for
my
sake, for
it
I
have
hit
will benefit
upon that expedint for thy There are the
both of us.
mungoose and the owl, both waiting with evil intent. Only so long, O cat, as they do not attack me, is my life safe There that wretched owl with restless glances and horrid cries is eyeing me from the branch !
SANTI PARVA of thit treel
the good,
my
is
316
am
exceedingly frightened by it. Friendship, as regards 1 Possessed of wisdom as thou art, thou art seven-paced.
friend.
I
towards thee as
shall act
I
a friend.
Thou needst have no
held, O cat, thou wilt not succeed in tearing however, shall cut the net for serving thee, if thou abstain from killing me Thou hast lived on this tree and I have lived at its Both of us have dwelt here for many long years. All this is foot. fear now.j
the net.
Without my
I,
!
known to thee. He upon whom nobody places his trust, and he who never trusts another, are never applauded by the wise. Both of them are unhappy. For this reason, let our love for each other increase, and let there be union amongst us both. Men of wisdom never applaud the endeavour to do an act when its opportunity has passed away. Know is the proper time for such an understanding amongst us. I wish that thou shouldst live, and thou also wishest that I should live. man crosses a deep and large river by a piece of wood. It is seen
that this
A
that the of
wood
man
wood
the other side, and the piece to the other side. Like this, our compactt
takes the piece of
man
also takes the
to
happiness to both of us. I will rescue thee, and thou also wilt rescue me Having said these words that were beneficial to also
will bring
!
both of them, that were fraught with reason and on that account highly acceptable, the mouse Palita waited in expectation of an answer. 11 'Hearing these well-chosen words, fraught with reason and highly acceptable, that the
mouse
said, the
mouse's foe possessed of
the cat said these words
in reply. judgment and forethought, viz., Endued with great intelligence, and possessed of eloquence, the cat, reflecting upon his own state, praised the words of the speaker and
honoured him by gentle words in return. Possessed of sharp foreteeth and having eyes that resembled the stones called lapis lazuli, the cat, the mouse, answered as follows: lam called jLomasa, gently eyeing O one ! Blessed be thou that wishest me amiable with thee, delighted which thou thinkest to be of without Do hesitation, to live that, !
beneficial consequences possible, in greater
without delay
I
am
certainly in great distress.
still
will go for nothing. !
art, if
!
the accomplishment of our business,
me, thy service devoted to thee
Thou
Let there be a compact between us do that which is opportune and necessary for
distress
I will
!
!
I shall
O
puissant one
!
If
I place myself in thy
wait upon and serve thee
thou rescuest
hands
!
I
like a disciple
am I
I
seek thy protection and shall always obey thy behests 1 Thus addressed, the mouse Palita, addressing in return the cat who was completely under his control, said these words of grave import and high wisdom :
A
hast spoken most magnanimously. It could scarcely be unexpected from one like thee ! Listen to me as I disclose the expedient
Thou
1 The meaning is that as regards good men, they become friends in no time. By taking only seven steps in a walk together, two such men become friends. T.
MAHABHARATA
316 I
have
hit
for
upon
am beneath thy body. Kill me thou save me me also from the owl, I
!
I shall
prey,
both of us. I will crouch myself Do exceedingly frightened at the mungoose Protect not I am competent to rescue thee benefiting
!
!
1
wretch too wishes
for that
cut the noose that entangles thee.
I
to seize
me
for his
swear by Truth,
O
these judicious words fraught with reason, Lomasa, filled with delight, cast his eyes upon Palita and applaud him with exclamations of welcome. Having applauded Palita, the cat, disposed to
friend
IHearing
friendliness, reflected for a
Come
quickly friend dear to me as life time,
moment, and gladly
me
to
!
said
without losing any
Blessed be thou, thou art, indeed, a
O
thou of great wisdom, through thy grace Whatever it is in my power to do I have almost got back my life for thee now, tell me and I shall do it. Let there be peace between us, !
!
O friend
Liberated from this danger, I shall, with all my friends and all that may be agreeable and beneficial to thee. O amiable do relatives, one, freed from this distresst I shall certainly seek to gladden thee, and worship and honour thee on every occasion in return for thy services. !
A
person by doing even abundant services in return never becomes equal to the person that did him good in the first instance. The former
The latter, howmotive "Bhishma continued, 'The mouse, having thus made the cat understand his own interests, trustfully crouched beneath his enemy's body. Possessed of learning, and thus assured by the cat, the mouse trustfully laid himself thus under the breast of the cat as if it were the lap of his father or mother. Beholding him thus ensconced within the body of the cat, the mungoose and the owl both became hopeless of seizing thsir prey. Indeed, seeing that close intimacy between the mouse and the cat, both Harita and Chandraka became alarmed and filled with wonder. Both of them had strength and intelligence. Clever in seizing their prey, though near, the mungoose and the owl felt themselves unable to wean the mouse and the cat from that compact. Indeed, beholding the cat and the mouse make that convenant for accomplishing their mutual ends, the mungoose and the owl both left that spot does those services for the sake of services received.
ever, should be held to have acted without any such
'
and went away to their respective abodes. \After this, the mouse Palita, conversant with the requirements- of time and place, began, as he lay under the body of the cat, to cut strings of the noose slowly, waiting for the proper time to finish his work. Distressed by the strings that entangled him, the cat became impatient upon seeing the mouse slowly cutting away the noose. Beholding the mouse employed so slowly in the work, the cat wishing to expedite him in the task, How is it, O amiable one, that thou dost not proceed with haste said in thy work ? Dost thou disregard me now, having thyself succeeded in thy object ? O slayer of foes, do thou cut these strings quickly :
f
The
hunter will soon
come here
!
Thus addressed by the cat who had
8ANTI PABVA
317
become impatient, the mouse possessed of intelligence said tl.ese beneficial words fraught with his own good unto the cat who did not seem Wait in silence. O amiable one to possess much wisdom ExpediDrive all thy fears! We know the requirements tion is not necessary :
!
1
We
not wasting time When an act is begun at an never becomes profitable when accomplished. That improper time, act, on the other hand, which is begun at the proper time, always produces splendid fruits. If thou be freed at an improper time. I shall have to stand in great fear of thee Therefore, do thou wait for the time.
of
are
!
it
!
proper hunter strings
ascend
not be impatient, O friend When I shall seethe time, approach towards this spot armed with weapons, I shall cut the at that moment of fear to both of us Freed then, thou wilt the tree. At that time thou wilt not think of anything else save
Do
!
!
the safety of thy
life.
And when
thou,
O
Lomasa, wilt
fly
away
in
my
hole and thou wilt get upon the tree! Thus addressed by the mouse in words that were beneficial to him, the cat, possessed of intelligence and eloquence, and impatient of saving his life, replied unto the mouse in the following words. Indeed, the cat, who fear,
I
shall
enter
had quickly and properly done his own part of the covenant, addressmouse who was not expeditious in discharging his part, said, I rescued these from a great danger with considerable promptness. Alas honest persons never do the business of their friends in this way. Filled
ing the
with delight while doing it, they do it otherwise Thou shouldst do what is for my good with greater expedition. O thou of great wisdom, do thou exert a little so that good may be done to both of us If, on the !
!
other hand, remembering our former hostility thou art only suffering the time to slip away, know, O wicked wight, that the consequence of this act of thine will surely be to lesson the duration of thy own life 1 I
have ever, before this, unconsciously done thee any wrong, thou shouldst not bear it in remembrance. I beg thy forgiveness. Be gratified After the cat had said these words, the mouse, possessed of with me intelligence and wisdoni-and knowledge of the scriptures, said these If I
!
excellent words unto in furtherance
what
is
of
him
consistent with
I
;
thy own
have,
O
cat,
heard what thou hast said
however, to me as I tell thee That friendship in which there
object. Listen,
my own objects
!
fear and which cannot be kept
up without fear, should be maintainthe like hand caution with (of the snake-charmer) from the ed great The that does not protect himself after snake's fangs person aving made a covenant with a stronger individual, finds that covenant to be is
!
I
productive of injury instead of benefit. Nobody is nobody's friend nobody is nobody's well-wisher persons become friends or foes only from motive of interest. Interest enlists interest even as tame elephants catch ;
;
1 Virtue
This
is laid
prolongs
life,
and
sin
down almost everywhere
and wickedness always shorten in the
Hindu
scriptures.
T.
ifc.
MAHABHARATA
318
wild individuals of their species. After, again, an act has been accom* plished, the doer is scarcely regarded. For this reason, all acts should be
done that something may remain to be done. When I shall set thee thou wilt, afflicted by the fear of the hunter, fly away for thy life without ever thinking of seizing me. Behold, all the strings of this net I will cut that have been cut by me. Only one remains to be cut While the mouse and the also with haste. Be comforted, O Lomasa cat were thus talking with each other, both in serious danger, the night
so
free,
!
!
A
great fear, however, penetrated the heart of gradually wore away. at last When the cat. morning came, the Chandala, whose name was Parigha, appeared on the scene. His visage was frightful. His hair was
His hips were very large and his aspect was very that extendeded from ear to ear, and exceedears were very long. Armed with weapons and
black and twany.
Of
fierce.
a large
filthy, his
ingly
mouth
of dogs, the grim-looking man appeared on the Beholding the individual who resembled a messenger of Yama, the cat became filled with fear. Penetrated with fright, he addressed What shalt thou do now ? The mouse very quickly Palita and said,
accompanied by a pack scene.
cut the remaining string that held fast the cat. Freed from the noose, the cat ran with speed and got upon the banian. Palita also, freed from that situation of danger and fled
and
entered his hole.
from the presence of a terrible foe, quickly Lomasa meanwhile had climbed the high
The hunter, seeing everything, took up
tree.
his net.
His hopes
frus-
O
bull of Bharata's race, trated, he also quickly left that spot-j Indeed, the Ckandala returned to his abode. Liberated from that great peril,
and having obtained back his life which is so very valuable, the cat from the branches of that tree addressed the mouse Palita then staying within the hole, and said, Without having conversed with me, thou hope thou dost not suspect me of any evil and thou hast done me a great service. Having inspired me with trustfulness and having given me my life, why dost thou not approach me at a time when friends should enjoy hast suddenly run away.
intent
? I
am
I
certainly grateful
the sweetness of friendrhip
?
Having made
friends, he that
forgets
regarded a wicked person and never succeeds in obtaining friends at times of danger and need. I have been, O friend, honoured and served by thee to the best of thy power. It behoveth
them afterwards,
is
thee to enjoy the company of my poor self who has become thy friend Like disciples worshipping their preceptor, all the friends I have, all my relatives and kinsmen, will honour and worship thee I myself too shall worship thee with all thy friends and kinsmen. With grateful !
person
is
there that will not worship the giver of his life ? Be thou Be thou the disposer of all my my body and home
the lord of both
!
wealth and possessions
Be thou
!
my honoured swear by my life that
rule
me
us.
In intelligence thou art Usanas himself.
like a father
!
I
counseller and do thou thou hast no fear from
By
the
power
of thy
SANTI PARVA
319
understanding thou has conquered us. Possessed of the strength of policy, thou hast given us our life Addressed in such soothing words by the cat, the mouse, conversant with all that is productive of the !
highest good, replied in these sweet words that were beneficiat to himI have heard, self Lomasa, all that thou hast said. Listen now
O
:
as I say
what appears
also should
to
me.
j
Friends should be well examined.
be well studied. In this world, a task
like this
Foes
regarded by even the learned as a difficult one depending upon acute intelligence. Friends assume the guise of foes, and foes assume the guise of friends. is
When
compacts of friendship are formed, it is difficult for the parties whether the other parties are really moved by lust and wrath. There is no such thing as a foe. There is no such thing in exis-
to understand
tence as a friend.
He who
foes.
It is
force of circumstances that creates friends and
regards his
own
interests ensured as long as another per-
when that other person will cease other person for a friend and considers him so as long as those interests of his are not clashed against. There is no condition son lives and thinks them indangered
to live, takes that
that deserves permanently the
name
B
from considerations
)th
friends and
foes arise
either of friendship or hostility. of interest
and gain.
Friendship becomes changed into enemity in the course of time. A foe also becomes a friend. Self-interest is very powerful. He who reposes blind trust on friends and always behaves with mistrust towards foes
without paying any regard to considerations of policy, finds his life to be unsafe. He who, disregarding all considerations of policy, sets his
upon an affectionate union with either friends or foes, comes to be regarded as a person whose understanding has been unhinged. One should not repose trust upon a person undeserving of trust, nor should heart
one trust too much
The danger
a person deserving of trust.
from blind reposing of confidence
is
such that
that arises
cuts the very roots (of father, the mother, the
it
the person that reposes such confidence). The son, the maternal uncle, the sister's son, other relatives and kinsmen,
guided by considerations of interest and profit. Father and 1 mother may be seen to discard the dear son if fallen. People take care
are
all
O thou that Behold the efficacy of self-interest art possessed of great wisdom, his escape is very difficult who immediately after he is freed from danger seeks the means of his enemy's Thou earnest down from the tree-top to this very spot. happiness of their
own
selves.
!
!
couldst not, from levity of understanding, ascertain that a net
Thou
had been spread here. fails to
protect his
own
A
person, possessed of levity of understanding, How can he protect others ? Such a per-
self.
son, without doubt, ruins all his acts.
Thou
tellest
me
in sweet
words
Hear me, however, O friend, the reasons that I am very dear to thee that exist on my side. One becomes dear from an adequate cause. One !
1
I.e., if
excasted for irreligious practices,
MAHABHARATA
320
from an adequate cause. This whole world of creatures some form or other). One never is moved by the desire of gain (in becomes dear to another (without cause). The friendship between two uterine brothers, the love between husband and wife, depend upon interest. I do not know any kind of affection between any persons that does not rest upon some motive of self-interest. If, as is sometimes becomes
a foe
seen, uterine brothers or husband
together from
a
and wife having quarrelled reunite is not to be seen in
natural affection, such a thing
persons unconnected with one another. One becomes dear for one's third becomes liberality. Another becomes dear for his sweet words.
A
consequence of his religious acts. Generally, a person becomes dear for the purpose he serves. The affection between us arose from a sufficient cause. That cause exists no longer. On the other hand, from adequate reason, that affection between us has come to an end. so in
What
that reason,
is
I
ask, for
me
besides thy desire of making
lam own own
not forgetful of this.
which
I
have become
thy prey
Times
?
Thou
spoils reasons.
so dear to thee,
shouldst
Thou
know
that
seekest thy
however, possessed of wisdom, understand their interests. The world rests upon the example of the wise. Thou shouldst not address such words to a person possessed of learning and interests. Others,
competent
to understand his
own
Thou
art powerful. The me now is ill-timed. myself am firm in peace and
interests.
reason of this affection that thou showest for
Guided, however, by my own interests, I war that are themselves very ustable. The circumstances under which peace is to be made or war declared are changed as quickly as the clouds change their form. day, again, thou wert
my
This very day thou wert my foe. This very This very day thou hast once more
friends.
become my enemy. Behold the levity of the considerations that move There was friendship between us as long as there was living creatures reason for its existence. That reason, dependant upon time, has passed !
away.
Without
nature
my
it, that friendship also has passed away. Thou art by From circumstances thou becomest my friend. That state of things has passed away. The old state of enemity that is natural has comeback. Thoroughly conversant as I am with the dictates of policy thit have been thus laid down, tell me, why shall I enter today, for thy sake, the net that is spread for me ? Through thy power I was freed from a great danger. Through my power thou hast been freed
foe.
from a similar danger. Each of us has served the other. There is no need of uniting again in friendly intercourse. O amiable one ourselves the object thou hast,been accomplished. The object I had has also been accomplished. Thou hast now no need for me except to make me I am thy food. Thou art the eater. I am weak. Thou art There cannot be a friendly union between us when we are
your food. strong.
I understand thy wisdom. Having been rescued thou net, applaudest me so that thou mayst succeed in
situated so unequally.
from the
SANTI PARVA
321
me. Thou wert entangled in the net for the sake of food. Thou has been freed from it. Thou feelest now the pangs of hunger. Having recourse to that wisdom which arises from a study of the scriptures, thou seekest verily to eat me up today. I know that thou art hungry. I know that this is thy hour for taking food. Thou easily
making food
of
seeking for thy prey, with thy eyes directed towards me. Thou hast sons and wives. Thou seekest still friendly union with me and art
me with
wishest to treat
affection
and do me
incapable of acceeding to this proposal.
services.
Seeing
me with
O
friend,
why
thee,
I
am will
not thy dear spouse and thy loving children cheerfully eat me up ? I shall not, therefore, unite with thee in friendship. The reason no If, indeed, thou dost not forget my good think of what will be beneficial to me and be comfortable.
longer exists for such a union. offices,
What
person
there possessed of
is
under the power
of a foe that
is
any wisdom that
will place himself
not distinguished for righteousness, that
on the look out for a prey ? Be happy I am filled with alarm even if I behold thee from a distance. I shall not mingle with thee, cease in thy If thou thinkest that I have done thee a service attempts, O Lomasa follow then the dictates of friendship when I may happen to rove is
in
pangs of hunger, and that
then,
I
will
is
presently leave thee.
!
Even that will be gratitude in thee A residence near a person possessed of strength and power is never applauded Even if the danger that existed be regarded to have passed away. I
trustfully or heedlessly.
!
should always stand in fear of one
own
dost not seek thy
what
there that
is
I
more powerful than
interests (of the kind
should do for thee.
I
If
thou
me
then
shall certainly give
thee
myself.
indicated), tell
For protecting one's own self one should everything except my give up one's very children, and kingdom, and jewels, and wealth. One life.
should sacrifice one's
he can recover
all
all for
protecting one's own self. If a person lives hat he may have to give unto foes for
the affluence
not desirable to give up life like one's wealth. should always be protected by, as I have already Indeed, one's own self Persons who are mindful of said, giving up one's wives and wealth. protecting his
life.
It is
protecting their own selves and who do all their acts after a proper consideration and survey, never incur danger as the consequence of their acts. They that are weak always know him for a foe who is possessed of greater strength. the scriptures, never loses
Their understanding, firm its
steadiness
in the truths of
!
"
'Thus rebuked soundly by the mouse Palita, the cat, blushing addressed the mouse and said the following words. shame, with 11
'Lomasa
said,
Truly
I
swear by thee that to injure a friend is I know thy wisdom. I know also
very censurable.
in my estimation that thou art devoted to my good. Guided by the science of profit, thou said that there is cause for a breach between thee and me. If doth 4.1
MAHABHARATA
322
O
good friend, to take me for what I am not I cherish a great friendship for thee in consequence of thy having granted me my life. I am, again, acquainted with duties. I am an appreciater of other people's merits. lam very grateful for services received. I am devoted to the service of friends. I am, again, especiFor these reasons, O good friend, it behoveth ally devoted to thee. not behove thee, however, !
thee to reunite thyself with me,
with
all
my kinsmen and
am commanded by thee, I can, lay down my very life. They that
If I
relatives,
wisdom see ample reason for placing their mental disposition as ourselves. O thou that art acquainted with the truths of morality, it behoveth thee not to cherish Thus addressed by the cat, the mouse any suspicion in respect of me reflecting a little, said these words of grave import to unto the former. Thou art exceedingly good I have heard all that thou hast said and It am glad to hear thee For all that, however, I cannot trust thee is impossible for thee, by such eulogiums or by gifts of great wealth, to induce me to unite with thee again. I tell thee, O friend, that they who are possessed of wisdom never place themselves, when there is not are possessed of leirning and
trust in persons of such
!
!
!
!
under the power of a foe. A weak person having made a compact with a stronger one when both are threatened by foes, should ( when that common danger passes away ) conduct himself needfully sufficient reason,
and by considerations of policy. of the
One Nor
two
Having gained
his object, the
parties should not again repose confidence
should never trust a person
who
weaker
on the stronger.
does not deserve to be trusted.
should one repose blind confidence upon a person deserving of trust. One should always endeavour to inspire others with confidence in himself. One should not. however, himself repose confidence in foes. For these reasons one should, under all circumstances, protect his own self. One's possessions and children and everything are so long valuable as
one
is
alive,
Mistrust.
For
In brief, the highest truth of
this reason, mistrust of
all
all treatises
persons
is
on policy
is
productive of the
However weak people may
be, if they mistrust their never succeed in getting them under strong, power./ O cat, one like myself should always guard one's life from persons like thee. Do thou also protect thy own life from the Chandala whose rage has been excited 1 While the mouse thus spake, the cat, frightened at the mention of the hunter, hastily leaving the branch of the tree, ran away with great speed. Having thus displayed his power
greatest good.
foes, the latter, even
if
I
of understanding, the
mouse Palita
also,
conversant with the truths of
scripture and possessed of wisdom, entered another hole.'
"Bhishma continued, .Even thus the mouse Palita, possessed of wisdom, though weak and alone, succeeded in baffling many powerful foes. One possessed of intelligence and learning should make peace 1
The
correct reading is Jatakilwishat*T*
SANTt PAHVA
323
powerful foe. The mouse and the cat owed their escape to their reliance upon each other's services. I have thus pointed out to thee
with
a
the course of Kshattriya duties at great length.
When two
brief.
persons
peace with each other,
it is
to over-reach the other.
Listen
who were once engaged certain that each of
them has
In such a case he that
is
now
to
in hostilities it
in his
possessed of
me
in
make heart
wisdom
succeeds by the power of his understanding in over-reaching the other. He, on the other hand, who is destitute of wisdom suffers himself, in consequence of his heedlessness, to be over-reached by the wise. It is necessary, therefore, that, in fear one should seem to be fearless, and while really mistrusting others one should seem to be trustful. One who acts with such needfulness never trips, or tripping, is never ruined. When the time comes for it, one should make peace with an enemy and when the time comes, one should wage war with even a friend. Even thus should one conduct himself, Oking, as they have said that are conversant with the considerations of peace (and war). Knowing this, O monarch, and bearing the truths of scripture in mind, one should, with all his senses about him and without heedfulness, act ;
in fear before the
cause of fear actually presents itself. One should, before the cause of fear has actually come, act like a person in fear, and make peace with foes. Such fear and heedfulness like a person
lead to keenness of understanding. If one acts like a
the cause of fear
is
at
hand, one
is
never
filled
man
with
in fear before
fear
when
that
From
the fear, however, of a person who 1 Never always acts with fearlessness, very great fear is seen to arise. such counsel should never be given to any one. The person cherish /ear cause
is
actually present.
that cherishes
fear
moved by
a consciousness of his weakness, always For these reasons, one
seeks the counsel of wise and experienced men.
should,
when
in fear,
seem
to
should seem to be trustful.
be fearless, and when mistrusting (others) One should not, in view of even the
gravest acts, behave towards others with falsehood, Thus have I recited to thee, Yudhishthira, the old story (of the mouse and the cat). Having listened to it, do thou act duly in the midst of thy friends
O
Deriving from that story a high understanding, and learning the difference between friend and foe and the proper time for war and peace, thou wilt discover means of escape when overwhelmed with danger. Making peace, at a time of common danger, with one and kinsmen.
powerful, thou shouldst act with proper consideration in the matter of uniting thyself with the foe (when the common danger has passed away). Indeed, having gained thy object, thou shouldst not
that
is
sense, of course, is that such a man, when filled with fear, off his dangers and calamities. Prudence requires that one should fear as long as the cause of fear is not at hand. When, however, that cause has actually presented itsajlf, one should put forth one's courage. T. 1
The
becomes unable to ward
MAflABBARATA
324
This path of policy is consistent with the aggregate Guided by this Virtue, Profit, and Pleasure), O king
trust the foe again.
of three (viz.,
!
do thou win prosperity by once more protecting thy subjects O son of Pandu, always seek the companionship of Brahmanas in all Brahmanas constitute the great source of benefit both in thy acts !
Sruti,
!
this world and the next. They are teachers of duty and morality. They If worshipped, they are sure to are always grateful, puissant one do thee good. Therefore, king, thou shouldst always worship them.
O
!
O
Thou
wilt
then,
O
king, duly obtain kingdom,
good, fame,
great
achievements and progeny in their proper order. With eyes directed to this history of peace and war between the mouse and the cat, this history couched in excellent words and capable of sharpening the always conduct himself
intelligence, a king should
midst of his
in the
"
foes/
SECTION CXXXIX "Yudhishthira
said,
Thou
down, O mighty one, that But how would the king maintain
hast laid
it
no trust should be placed upon foes. himself if he were not to trust anybody
?
hast said, great danger arises to kings.
But how,
From
king, without trusting others, conquer his foes?
My
doubt of mine.
mind has become confused,
O
trust,
O
O
king, thou
monarch, can a
Kindly remove grandsire, at
this
what
I
have heard thee say on the subject of mistrust !' "Bhishma said, 'Listen, O king, to what happened at the abode of Brahmadatta, viz.* the conversation between Pujani and king Brahmadatta. There was a bird named Pujani who lived for along time with king Brahmadatta in the inner apartments of his palace at Kampilya. |Like the bird Jivajivaka, Pujani could mimic the cries of all animals. Though a bird by birth, she had great knowledge and was conversant with every truth. offspring of great splendour.
While living there, she brought forth an At the very same time the king also got
Pujani, who was grateful for the shelter of the king's roof, used every day to go to the shores of the ocean and bring a
by
his
queen
a son.
own young one and the gave to her own child and the other she gave to the prince. The fruits she brought were sweet, as nectar, and capable of increasing strength and energy. Every day she brought them and every day she disposed of them in the same way. The infant prince derived great strength from the fruit of Pujani's giving that he ate. One day the infant prince, while borne on the arms of his nurse, saw the little offspring of Pujani. Getting from the nurse's arms, the child ran towards the bird, and moved by childish
couple of fruits for the nourishment of her infant prince.
One
of those
impulse, began to play with raising the bird
which was
fruits she
it,
relishing the sport highly.
of the
same age with himself
At
length,
in his hands,
SANTl PABVA
325
and then came back to his nurse. accustomed her beheld one to the young fruits, returning palace, lying on the the her son Beholding prince. deprived of life, ground, killed by Pujani, with tears gushing down her cheeks, and heart burning with Alas, nobody should live with a Kshagrief, wept bitterly and said, ttriya or make friends with him or take delight in any intercourse with the prince pressed out
The dam,
him
O
king,
its
young
life
who had been out
in her search after the
When
!
they have any object to serve, they behave with courtesy. that object has been served, they cast off the instrument. The
When
Kshattriyas do evil unto all. They should never be trusted. Even after doing an injury they always seek to soothe and assure the injured for nothing. I shall certainly take due vengeance, for this act of hostility,
and ungrateful betrayer of confidence. He has been life of one that was born on the same day with him and that was being reared with him in the same place, that used to eat with him, and that was dependent on him for protection Having said these words unto herself, Pujani, with her talons, pierced the eyes of the prince, and deriving some comfort from that A sinful act, perpetrated deliberaact of vengeance, once more said, this cruel
upon
guilty of a triple sin in taking the
!
doer without any loss of time. They, on the other hand, an who avenge injury, never lose their merit by such conduct. If the consequence of a sinful act be not seen in the perpetrator himself,
tely, assails the
O
king, in his sons or son's sons or they would certainly be seen, his son blinded by Pujani sons! Brahmadatta, beholding daughter's a the to have act been and regarding proper vengeance for what his
son had done, said these words unto Pujani. *
'Brahmadatta
hast avenged
it
said,
An
injury was done by us to thee.
by doing an injury in return.
squared. Do not leave thy present abode. to dwell here, Pujani.
On
The account
Thou
has been
the other hand, continue
O
"
'Pujani said,
If a
person having once injured another continues
to reside with that other, they that are possessed of learning never app-
Under such circumstances it is always better for the One should never place one's trust upon the soothing assurances received from an injured party. The fool that
laud his conduct.
injurer to leave his old place.
trusts such
assurances soon meets with destruction.
Animosity
is
not
quickly cooled. The very sons and grandsons of persons that have injured each other meet with destruction (in consequence of the quarrel descending like an inheritance). In consequence again of such destruction of
their offspring, they lose the next
world
also.
Amongst men
that have injured one another, mistrust would be productive of happiOne that has betrayed confidence should never be trusted in the ness.
One who is not much trust
deserving of trust should not be trusted nor be placed upon a person deserving of trust. The danger that arises from blind confidence brings about a destruction that
least-
should too
;
MAHABHABATA
326
One should seek to inspire others with confidence in one's One, however, should never repose confidence on others. The father and the mother are only the foremost of friends. The wife is
is
complete.
self;
a vessel for
merely brother
is
oiled
he
if
a foe. to
is
drawing the
The
friend or
remain
so.
one's happiness or misery.
The son
seeds.
is
only one's seed. to
companion requires
own self it Amongst persons One's
have
his
The
palms
that enjoys or suffers that have injured one
is
not advisable there should be (real) peace. The reason no longer exists for which I lived here. The mind of a person who has once injured another, becomes naturally filled with mistrust, if he sees another,
it is
the injured person worshipping him with gifts and honours. Such conduct, especially when displayed by those that are strong, always fills
weak with alarm. A person possessed of intelligence should leave where he first meets with honour in order to meet only with dishonour and injury next. In spite of any subjequent honour that he might obtain from his enemy, he should behave in this way. I have dwelt in thy abode for a long time, all along honoured by thee A cause the
that place
!
of enmity, however, has at last arisen.
I
should, therefore, leave this
place without any hesitation. "
'Brahmadatta said, One who does an injury in return for an is never regarded as offending. Indeed, the avenger O his account such conduct. Therefore, Pujani, continue to by squares here this without reside leaving place
injury received
1
"Pujani
said,
No
friendship can once more be cemented between
person that has injured and him that has inflicted an injury in return The hearts of both cannot forget what has happened. a
1
'Brahmadatta said, It is necessary that a union should take place between an injurer and the avenger of that injury. Mutual animosity,
upon such
a union, has
been seen to cool.
No
fresh injury also
has followed in such cases. "
Animosity (springing from mutual injuries) can never die. The person injured should never trust his foes, thinking In this world, O, I have been soothed with assurances of good will men frequently meet with destruction in consequence of (misplaced) 'Pujani said,
!
necessary that we should no longer meet each other. They who cannot be reduced to subjection by the application of even force and sharp weapons, can be conquered by confidence.
For
this reason
(insincere) conciliation
like
it is
(wild) elephants through a (tame) she
elephant.
'Brahmadatta said, 'From the fact of two persons residing together, even if one inflicts upon the other deadly injury, an affection
between them, as also mutual trust, as in the case of the Chandala and the dog. Amongst persons that have injured one another,
arises naturally
co-residence blunts the keenness of animosity.
Indeed, that animosity
SANTI PABVA
327
does not last long, but disappears quickly like water poured upon the leaf of a lotus. '
'Pujani said, essed of learning
Hostility springs
know
it.
Those
from
five causes.
five causes are
Persons possland, harsh
woman,
words natural incompatability, and injury. 1 When the person with whom hostility occurs happens to be a man of liberality, he should never be slain, particularly by a Kshattriya, openly or by covert means. In such a case, the man's fault should be properly weighed. 2 When hostility has arisen with even a friend, no further confidence should be
reposed upon him. Feelings of animosity lie hid like fire in wood. Like the Aurvya fire within the waters of the ocean, the fire of animosity
can never be extinguished by conciliation, or by
by display of prowess, by
The
the result of an injury once inflicted,
ignited,
O
gifts of wealth,
scriptrual learning.
fire of is
animosity, once never extinguished,
consuming out the right one of the parties. One, having injured a person, should never trust him again as one's friend, even though one might have (after the infliction of the injury) worshipped him with wealth and honours. The fact of the injury inflicted I never injured thee. Thou also didst never fills the injurer with fear. do me an injury. For this reason I dwelt in thy abode. All that is changed, and at present I cannot trust thee "Brahmadatta said, It is Time that does every act, Acts are of diverse kinds, and all of them proceed from Time. Who therefore, 3 Birth and Death happen in the same way. Creatures injures whom ? act (i.e., take birth and live) in consequence of Time, and it is in conseking, without
I
also
quence once.
Some
of
Time
die
that they cease
one at
a
time.
Some
to live.
Some
are seen to die at
are seen to live for long periods.
consuming the fuel it gets, Time consumes all creatures. O blessed lady, I am, therefore, not the cause of your sorrow, nor art thou the cause of mine. It is Time that always ordains the weal and woe of embodied creatures. Do thou then continue to dwell here according to thy pleasure, with affection for me and without fear of any injury Like
fire
from me.
What
thou hast done has been forgiven by me.
Do thou
also
forgive me, O Pujani "Pujani said, If Time, according to thee, be the cause of all acts, then of course nobody can cherish feelings of animosity towards anybody on Earth. I ask, however, why do friends and kinsmen, are slain, !
1 The hostility between Krishna and Sisupala was due to the first of these causes ; that between the Kurus and the i andavas to the second ; that between Drona and Drupada to the third ; that between the oat and the mouse to the fourth ; and that between the bird and the king (in the present story) to the fifth. T.
2 The sense seems to be that the act which has led to the hostility should be calmly considered by the enemy before he gives way to wrath. -T, 3 If it is Time that does all acts, there can be no individual responsibility,
T.
MAHABHABATA
323
seek to avenge the latter
Why
?
also
did the gods and the
Asmas
in
Time that causes weal days of yore smite each other in battle ? and woe and birth and death, why do physicians then seek to administer If it is
Time that
is moulding everything, what do Why people, deprived of their senses in such delirious rhapsodies ? If Time, according to by grief, indulge thee, be the cause of acts, how can religious merit be acquired by
medicines to the sick
need
is
If it is
?
there of medicines
?
? Thy son killed my child. I have have by that act, O king, become liable to be slain by thee. Moved by grief for my son, I have done this injury to thy son. Listen now to the reason why I have become liable to be Men wish for birds either to kill them for food or to killed by thee. There is no third reason besides such for sport. in them cages keep
persons performing religious acts
injured him
for that.
slaughter or
immurement
species.
Birds, again,
I
for
which men would seek individuals
from fear
of
our
immured by Persons conversant with the Vedas have said of being either
killed or
men, seek safety in flight. that death and immurement are both painful. Life is dear unto all. All creatures are made miserable by grief and pain. All creatures wish for happiness. Misery arises from various sources. Decrepitude, O Brahmadatta
is
misery.
The
disagreeable or evil
loss of is
The adjacence of anything or dissociation from friends Separation
wealth
misery.
is
misery.
and agreeable objects is misery. Misery arises from death and immurement. Misery arises from causes connected with women and from other natural causes. The misery that arises from the death of children alters and afflicts all creatures very greatly. Some foolish persons say that 1 there is no misery in other's misery. Only he who has not felt any misery himself can say so in the midst of men, He, however, that has sorrow and misery, would never venture to say so. One that has felt the pangs of every kind of misery feels the misery of others as one's own. What I have done to thee, O king, and what thou hast done to me, cannot be washed away by even a hundred years. After what we felt
have done to each other, there cannot be a reconciliation. Af often as thou wilt happen to think of thy son, thy animosity towards me will
become
fresh. If a person after avenging an injury, desires to make with the injured, the parties cannot be properly reunited even peace the like fragments of an earthen vessel. Men conversant with scriptures have laid it down that trust never produces happiness. Usanas himself sang two verses unto Prahlada in days of old. He who trusts
the words, true or false, of a foe, meets with destruction like a seeker of
2 honey, in a pit covered with dry grass.
Animosities are seen to
1 I.e., they are indifferent to other people's sorrow. T. 2 Honey-seekers direct their steps through hill and dale by marking intently the course of the flight of bees. Hence they meet with frequent T. falls,
SANTI PABVA
329
survive the very death of enemies, for persons would speak of the previousquarrels of their deceased sires before their surviving children. Kings extinguish animosities by having recourse to conciliation but, when the opportunity comes, break their foes into pieces like earthen jars full of
water dashed upon stone.
should never trust him
If
again.
the king does injury to any one, he
By
trusting a person
who
has been
injured, one has to suffer great misery. 1
by is
'Brahmadatta
said,
withholding his trust
No man can
obtain the fruition of any object
(from others).
By cherishing fear one always
obliged to live as a dead person.
"Pujani said, He whose feen have become sore, certainly meets with a fall if he seeks to move, move he may howsoever cautiously. A
man who
has got sore eyes, by opening
them exceedingly pained by the wind.
them
against
the wind, finds
He who,
without knowing his own strength, sets foot on a wicked path and persists in walking along The man who, destitute it, soon loses his very life as the consequence. of exertion, tills his land, disregarding the season of rain, never succeeds in obtaining a harvest. He who takes every day food that is nutritive, be it bitter or astringent or palatable or sweet, enjoys a long life. He, on the other hand, who disregards wholesome food and takes
which
injurious without an
eye to consequences, soon meets and Exertion with death. Destiny exist, depending upon each other. They that are of high souls achieve good and great feats, while eunuchs only pay court to Destiny. Be it harsh or be it mild, an act that is that
is
beneficial should be done.
always overwhelmed by
The unfortunate man
of inaction, however,
of calamity. Therefore, abandoning is everything else, one should put forth his energy. Indeed, disregarding everything, men should do what is productive of good to themselves. all sorts
Knowledge, courage, cleverness, strength, and patience, are said to be natural friends.
one's
world with
They that are possessed
of
wisdom
pass their
the aid of those five.
Houses, precious metals, these are said by the learned to be secondary land, wife, and friends, sources of good. A man may obtain them everywhere. A person lives in
this
wisdom may be delighteed everywhere. Such a man shines everywhere. He never inspires anybody with fear. If sought to be frightened, he never yields to fear himself. The wealth, however little,
possessed of
that
Such
possessed at any time by an intelligent man is certain to increase. In consequence of selfa man does every act with cleverness.
is
he succeeds in winning great fame. Home-keeping men of understanding have to put up with termagant wives that eat up
restraint, little
progeny of a crab eating up their dam. There are of understanding become very cheerless at the prospect of leaving home. They say unto themselves, These are our Alas, how shall we leave these ? One This is our country friends their flesh
like the
men who through 1
loss
!
should certainly leave the country of one's birth
if
it
be afflicted by
MAHABHABATA
380
plague or famine. One should live in one's own country, respected by there. I shall, for this all, or repair to a foreign country for living reason, repair to some other region. I do not venture to live any longer
O
in this place, for I have done a great wrong to thy child, king One should from a distance abandon a bad wife, a bad son, a bad king, a bad friend, a bad alliance, and a bad country. One should not place !
any trust on a bad son. What joy can one have in a bad wife ? There can not be any happiness in a bad kingdom- In a bad country one cannot hope to obtain a livelihood. There can be no lasting companionship with a bad friend whose attachment is very uncertain. In a bad alliance, when there is no necessity for it, there is disgrace. She, indeed,
is
wife
a
who
makes the sire happy. indeed,
one's country
is
speaks only what
He
is a
is
friend in
He
agreeable.
whom
where one earns one's
is
a son
one can trust.
He
living.
is
who
That,
a king of strict
who cherishes the poor and in whose terriWife, country, friends, son, kinsmen, and relatives, all these one can have if the king happens to be possessed of accomplishments and virtuous eyes. If the king happens to be sinful, his subjects, in consequence of his oppressions, meet with destruction.
rule
who does there
tories
not oppress,
is
no
fear.
(i.e., Virtue, Wealth, and his with heedfulness. Taking should subjects Pleasure). protect of their wealth, he should protect them from his subjects a sixth share
The king
is
the root of one's triple aggregate
He
That king who does not protect his subjects is truly a thief. That after giving assurances of protection, does not, from rapacity, who, king
all.
fulfil
them,
all his
that ruler of sinful soul,
subjects and
takes upon
ultimately sinks into hell.
himself the sins of
That king, on the other
hand, who, having given assurances of protection, fulfils them, comes to be regarded as a universal benefactor in consequence of his protecting
the
all his
subjects.
has
The
seven
lord of all creatures,
attributes
he
viz.,
Manu, has said that
mother, father, preceptor, Vaisravana, and Yama. The king by behaving with compassion towards his people is called their father. The subject that behaves falsely towards him takes birth in his next life as an animal or king
protector,
:
is
fire,
By doing good to them and by cherishing the poor, the king becomes a mother unto his people. By scorching the wicked he comes to be regarded as fire, and by restraining the sinful he comes to be called Yama. By making gifts of wealth unto those that are dear to to be regarded asKuvera, the grantor of wishes. the comes him, king By giving instruction in morality and virtue, he becomes a preceptor, and by exercising the duty of protection he becomes the protector. That king who delights the people of his cities and provinces by means of his accomplishments, is never divested of his kingdom in consequence of such observance of duty. That king who knows how to honour his subjets never suffers misery either here or hereafter. That king whose subjects are always filled with anxiety or overburdened with taxes, and a bird-
8ANTI PABVA
331
bverwhelmed by evils of every kind, meets with defeat at the hands of That king, on the other hand, whose suhjects grow like
his enemies.
succeeds in obtaining every reward here and at honour in heaven. Hostility with a person that is
a large lotus in a lake
meets with
last
powerful
is,
O
That king who lias incurred more powerful than himself, loses both kingdom
king, never applauded.
the hostility of one '
and happpiness "Bhishma continued, The bird, having said these words, O monarch, unto kina Brahmadatta, took the king's leave and proceeded to the region she chose. I have thus recited to thee, O foremost of kings, the discourse between Brahmadatta and Pujani. What else thou wish to hear
" ?'
SECTION CXL "Yudhishthira
said,
'When both
righteousness and men,
of the gradual lapse of Ywga,
in
consequence Bharata, decay world becomes afflicted by robbers, how,
the
king then behave?
and when
Grandsire, should a
1
"Bhishma said, 'I shall tell should pursue amid such distress.
thee, I
O
Bharata, the policy the king thee how he should bear
shall tell
himself at such a time, casting off compassion.
the old story of the discourse between
cited
O
O
In this connection
is
Bharadwaja and king
Satrunjaya. These was a king name Satrunjaya among the Sauviras. He was a great car-warrior. Repairing to Bharadwaja, he asked the Rishi about the truths of the science of Profit, saying, How can an un-
acquired object be acquired ? How, again, when acquired, can it be increased ? How also, when increased, can it be protected ? And how, when protected, should it be used ? Thus questioned about the truths science of Profit, the regenerate Rishi said the following words fraught with excellent reason unto that ruler for explaining those
of the
truths. 1
'The Rishi
said,
The king should always
stay with the rod of
chastisement uplifted in his hand. He should always display his prowess. Himself without laches, he should mark the laches of his foes, Indeed, his eyes should ever be used for that purpose. At the sight of a king
who
has the rod of chastisement ever
uplifted in his hand, every one
For this reason, the king should rule all creatures is struck with fear. with the rod of chastisement. Men possessed of learning and knowledge Hence, of the four requisites of rule, of truth applaud Chastisement. and Chastisement, Chastisement is Disunion, Gift, viz., Conciliation, said to be the foremost. When the foundation of that which serves for a refuge 1
are cut away, all the
refugees perish.
Everything decays in course
different Yugas,
ante.T.
of time,
When
the
roots of a
Vide the characteristics of the
MAHABHABATA
332 tree are cut away,
how would
the branches live
?
roots of his foe.
wisdom should cut away the very over and bring under his sway the
allies
A
king possessed of should then win
He
and partisans
of
that
foe.
the king, he should, without losing time, properly, fight with ability, and' prowess counsel wisely, display In wisdom. with speech only should the king exhibit his even retreat humility, but at heart he should be sharp as a razor. He should cast When the occasion off lust and wrath, and speak sweetly and mildly. comes for intercourse with an enemy, a king possessed of foresight should make peace, without reposing blind trust on him. When the business is over, he should quickly turn away from the new ally. One should conciliate a foe with sweet assurances as if he were a friend. One, however, should alwas stand in fear of that foe as of a room within which there is a snake. He whose understandiug is to be dominated
When
calamities overtake his
by thee (with the aid of thine) should be assured by reference to the past- He who is of wicked understanding should be assured by promises The person, however, that is possessed of wisdom, of future good. should be assured by present services.
The person who
is
desirous of
achieving prosperity should join hands, swear, use sweet words, worship 1 One should bear one's foe by bending down his head, and shed tears. on one's shoulders as long as time is unfavourable. When however, the opportunity has come one should break him into fragments like an earthen jar on a stone. It is better, O monarch, that a king should blaze up for a moment like charcoal of ebony-wood than that he should
smoulder and smoke like chaff for many years. A man who has many purposes to serve should not scruple to deal with even an ungrateful person. If successful, one can enjoy happiness. If unsuccessful, one Therefore in accomplishing the acts of such persons, one without should, accomplishing them completely, always keep something, unfinished. A king should do what is for his good, imitating a loses esteem.
JcoJciJa, a boar, the mountains of Meru, an empty chamber, an actor, 2 The king should frequently, with heedful and a devoted friend. to of his foes, and even if calamities bethe houses application, repair fall them, ask them about their good. They that are idle never win nor they that are destitute of manliness and exertion nor affluence ;
;
they that are stained by vanity nor they that fear unpopularity nor they that are always procrastinating. The king should act in such a way ;
1
1
;
do any of these or all as occasion may require. T. The king should imitate the kokila by causing his own
i.e.,
friends or subjects to be maintained by others ; he should imitate the bear by tearing up his foes by their very roots ; he should imitate the mountains of Meru by presenting such a front that no body may transgress him ; he should
imitate an empty chamber by keeping room enough for storing acquisitions ; he should imitate the actor by assuming different guises ; and lastly, he should imitate a devoted friend in attending to the interests of his loving subjects,
T,
8ANTI PABV that his foe may not succeed in detecting his lachesHe should, however, himself mark the laches of his foes. He should imitate the tortoise which conceals its limbs. Indeed, he should always conceal his own holes. He should think of all matters connected with finance
He should put forth his prowess like a lion. He should wait like a wolf and fall upon and pierce his foes like a shaft.
like a cranelie
in
1
Drink, dice, women, hunting, and music,
these he should enjoy judici-
ously. Addiction to these is productive of evil. He should make his bow of bamboos he should sleep like the deer he should be blind when it is necessary that he should be so, or he should even be deaf ;
when
it is
;
The king
necessary to be deaf.
put forth his prowess, regardful
of
possessed of
time and place.
If
wisdom should these are not
favourable, prowess becomes futile. Marking timeliness and untimeliness reflecting
upon
his
own
strength and weakness, and improving his
own
strength by comparing it with that of the enemy, the king should address himself to action. That king who does not crush a foe reduced to subjection by military force, provides for his
when
she conceives.
The king should put
own death forth
like the
carb
blossoms but not
Putting forth fruits he should be difficult of climbing; and though unripe he should seem to be ripe. If he conducts himself in such a way, then he w^uld succeed in upholding himself against all foes. The king should first strengthen the hopes (of those that approach him He should then put obstacles in the way of the fulfilment as suitors). fruits.
He
of those hopes.
occasion.
He
should say
that those
obstacles are merely due to
should next represent that those occasions are really the As long as the cause of fear does not actually
results of grave causes.
come, the king should make all his arrangements like a person inspired with fear. When, however, the cause of fear comes upon him, he should smite fearlessly. No man can reap good without incurring danger. If, again, he succeeds in preserving his life amid danger, he is sure to earn great benefits.
when
2
A
king should ascertain all future dangers; he are should present, they conquer them and lest they grow
again,
;
unconquered. of that
even after conquering them, think them to be The abandonment of present happiness and the pursuit
he should,
which
is
future,
is
never the policy of a
person possessed of
intelligence. The king who having made peace with a foe sleeps happily in trustfulness is like a man who sleeping on the top of a tree awakes
When one falls into distress, one should raise one's self by any means in one's power, mild or stern and after such rise, when competent, one should practise righteousness. The king should always after a fall.
;
honour the foes of
employed by
his foes.
his foes.
He
should take his
The king should
see
own spies as agents own spies are not
that his
1 The crane sits patiently by the water side for expectation of fish. T. 2 I.e., if he passes safely through the danger. T.
hours together in
MAHABHARATA
334
recognised by his foe. He should make spies of athiests and ascetics and send them to the territories of his enemies. Sinful thieves, who
and who are thorns in the side every person, enter gardens and places of amusement and houses set
offend against the laws of righteousness of
up for giving drinking water to thirsty travellers and public serais and drinking spots and houses of ill fame and tirthas and public assemblies, These should be recognised and arrested and put down. The king should not trust the person that does not deserve to be trusted nor should he
much
trust.
the person that is deserving of trust. Danger springs Trust should never be placed without previous examination.
Having by
plausible reasons inspired confidence in the enemy, the king
trust too
from
should smite him when he makes a false step. The king should fear him, from whom there is no fear he should also always fear them that ;
should be feared.
Fear that arises from an unfeared one
may
lead to
extermination.
By attention (to the acquisition of religious taciturnity, by the reddish garb of ascetics, and wearing
total
merit), by matted locks and
skins,
one should inspire confidence
in one's foe,
and
then (when the opportunity comes) one should jump upon him like the wolf. A king desirous of prosperity should not scruple to slay son or brother or father or friend,
if
any of these seek
to
thwart
his objects.
The very preceptor, if he happens to be arrogant, ignorant of what should be done and, what should not, and a treader of unrighteous deserves to be restrained
paths,
by chastisement.
insects of sharp stings cut off all flowers
they
sit,
and
Even
as certain
fruits of the trees on
which
the king should, after having inspired confidence in his foe
by honours and salutations and
gifts,
turn against him
and shear
Without piercing the very vitals of others, without accomplishing many stern deeds, without slaughtering living creatures after the manner of the fisherman, one cannot him
of
everything.
acquire great prosperity. tures called foes or friends.
There
no separate species of creais Persons become friends or foes accord-
The king should never allow the foe should indulge piteous lamentations. He should never be moved by these on the other hand, it is his duty to destroy the person that has done him an injury. A king desirous of prosperity should take care to attach to himself as many men as he ing
to
his foe
the force of circumstances.
to escape
even
if
;
can,
and
to
do them good.
In behaving towards his subjects he should malice. He should also, with great care, punish
always be free from and check the wicked and disaffected. When he intends to take wealth, he should say what is agreeable. Having taken wealth, he should say
Having struck off one's h<>ad with his sword, he should and shed tears. A king desirous of prosperity should draw others grieve unto himself by means of sweet words, honours, and gifts. Even thus should he bind men unto his service. The king should never engage in
similar things.
fruitless disputes.
He
should never cross a river with the aid only of
SANTI PABVA To
two arms.
his
eat
By eating them one's
The
cow-horns
is
fruitless
336
and never invigorating.
teeth are broken while the taste
is
not gratified.
three disadvantages with three inseparable adjuncts. Carefully considering those adjuncts, the disadvantages should be avoided. The unpaid balance of a debt, the unquenched triple aggregate has
1
remnant
and the unslain remnant
grow and increase. completely extinguished and exterminated. Debt, which always grows, is certain to remain unless wholly extinguished. The same is the cause with defeated foes and neglected maladies. These always produce great fear. (One should, of a fire,
of foes, repeatedly
Therefore, all those should be
always
therefore,
One
thoroughly. thorn, its
if
eradicate
them).
Every act should be done Such a minute thing as a obstinate gangrene. By slaughtering roads and otherwise injuring them,
should be always heedful.
extracted badly, leads to
population, by tearing up
its
and by burning and pulling down its houses, a king should destroy a kingdom. A king should be far-sighted like the vulture, motion-
hostile
less like a
crane, vigilant
like a dog, valiant like
a lion, fearful like a
crow, and penetrate the territories of his foes like a snake with ease and without anxiety. A king should win over a hero by joining his palms, a coward by inspiring him with fear, and a covetous man by gifts of
wealth while with an equal he should wage war.
mindful of producing disunion among the leaders liating
those that are dear to him.
He
He
of sects
should be
and of conci-
should protect his ministers
from disunion and destructions. If the king becomes mild, the people disregard him. If he becomes stern, the people feel it as an affliction.
The
rule
is
that he should be stern
when
the
occasion requires stern-
ness, and mild when the occasion requires mildness. By mildness should the mild be cut. By mildness one may destroy that which is fierce.
There
is
nothing that mildness cannot
effect.
For
this
reason,
That king who becomes mildness who and mildness becomes stern when mild when the occasion requires is
said to be sharper than fierceness.
required, succeeds in accomplishing all his objects, and in his foes. Having incurred the animosity of a person of knowledge and wisdom, one should not draw comfort from possessed the conviction that one is at a distance (from one's foe). Far-reaching are the arms of an intelligent man by which he injures when injured.
sternness
is
putting down
1 The triple aggregate consists of Virtue, Wealth, and Pleasure. The disadvantages all arise from an injudicious pursuit of each. Virtue stands as an impediment in the way of Wealth ; Wealth stands in the way of Virtue ; and Pleasure stands in the way of both. The inseparable adjuncts of the three, in the case of the vulgar, are that Virtue is practised as a means of Wealth ; Wealth is sought as a means of Pleasure ; and Pleasure In the case of the truly wise, those is sought for gratifying the senses. the end of Virtue ; performance of as soul of the are purity adjuncts and upholding of the body as the end of sacrifices as the end of Wealth ;
Pleasure,
T.
MAHABHABATA That should not be sought to be crossed which is really uncrossable. That should not be snatched from the foe which the foe would be able to recover. One should not seek to dig at all if by digging one would not succeed in getting at the root of tire thing for which one digs. One A king should never strike him whose head one would not cut off. should not always act in this way. This course of conduct that I have laid
down should be pursued
only in seasons of distress. Inspired by the
motive of doing thee good have said this for instructing thee as to how thou shouldst bear thyself when assailed by foes "Bhishma continued, The ruler of the kingdom of the Sauviras, hearing these words spoken by that Brahmana inspired with the desire I
of doing
him good, obeyed those instructions cheerfully and obtained kinsmen and friends blazing prosperity.' '
with his
SECTION CXLI "Yudhishthira
said,
'When
the high righteousness sutlers decay
and is transgressed by all, when unrighteousness becomes righteousness, and righteousness assumes the form of its reverse, when all wholesome disappear, and all truths in respect of righteousness are disturbed and confounded, when people are oppressed by kings and robbers, when men of all the four modes of life become stupefied in restraints
respect of their duties, and all
acts lose
their
merit,
when men
see
cause of fear on every direction in consequence of lust and covetousness
and
folly,
when
all
creatures cease to trust one another,
when they
one another by deceitful means and deceive one another in their mutual dealings, when houses are burnt down throughout the country, when the Brahmanas become exceedingly afflicted, when the clouds do not pour a drop of rain, when every one's hand is turned against every one's neighbour, when all the necessaries of life fall under the power of slay
robbers, when, indeed, such a season of terrible distress sets in, by
what means should a Brahmana
live
who
is
unwililing to cast off
com-
passion and his children ? How, indeed, should a Brahmana maintain How also should himself at such a time ? Tell me this, O grandsire the king live at such a time when sinfulness overtakes the world ? How, !
O scorcher of foes, should the king live so that he might not fall away from both righteousness and profit ?' "Bhishma said, 'Q mighty-armed one, the peace and prosperity 1 of subjects, sufficiency and seasonableness of rain, disease, death and 2 I have no doubt also in other fears, are all dependent on the king, what
1 Literally, 'preservation is desired.' T.
of
what has been
got,
and acquisition
of
2 These depend on the king, i.e., if the king happen to be good, prosperity, &c., are seen. On the other hand, if the king becomes oppressive and sinful, prosperity disappears, and every kind of evil sets in, T,
SANTI PABVA this,
O bull of
387
Bharata's race, that Krita, Treta, Dwapara, and Kali, as
regards their setting in, are all dependent on the king's conduct. When such a season of misery as has been described by thee sets in, the righteous should support life by the aid of judgment. In this connection is cited the old story of the discourse between Viswamitra and the Chandala in a hamlet inhabited by Chandalas. Towards the end of Treta and the beginning of Dwapara, a ftightful drought occurred, extending for twelve years, in consequence of what the gods had ordained. At that time which was the end of Treta and the commencement of Dwapara, when the period came for many creatures superannuated by age to lay down their lives, the thousand-eyed deity of heaven poured no rain. The planet Vrihaspati began to move in a retrograde course, and Soma, abandoning hisown orbit, receded towards the south. Not even could a dew-drop be seen, what need then be said
of
The rivers all shrank into narrow and wells and springs disappeared and consequence of that order of things which the gods
clouds gathering together
streamlets.
Everywhere
lost their
?
lakes
beauty in brought about. Water having become scarce, the places set up by charity for
its
distribution
became
desolate.
1
The Brahmanas abstained
from sacrifices and recitation of the Vedas. They no longer uttered Vashats and performed other propitiatory rites. Agriculture and keep of cattle were given up. Markets and shops were abandond. Stakes for tethering sacrificial animals disappeared. People no longer collected diverse kinds of articles for sacrifices. All festivals and amusements perished. Everywhere heaps of bones were visible and every place resounded with the shrill cries and yells of fierce creatures. 2 The cities'and towns of the Earth became empty of inhabitants. Villages and hamlets were burnt down. Some afflicted by robbers, some by weapons, and some by bad kings, and in fear of one another, began to fly away. Temples and places of worship became desolate. They that were aged forcibly turned out of their houses. Kine and goats and sheep and buffaloes fought (for food) and perished in large numbers. The Brahmanas began to die on all sides. Protection was at an end. Herbs and plants were dried up. The Earth became shorn of all her beauty and exceedingly
awful
like the trees in a
crematorium. In that period of terror, when righteousness was nowhere, O Yudhishthira, men in hunger lost their senses and began to eat one another. The very Rishis, giving up their vows and abandoning their fires and deities, and deserting their retreats in woods, began to wander hither and thither (in search of food). The 1 In India, during the hot months, charitable persons set up shady thatches by the sides of roads for the distribution of cool water and raw and oat soaked in water. Among any of the principal roads sugar running through the country, one may, during the hot months, still see hundreds of such institutions affording real relief to thirsty travellers. T. 2
43
Such as Rakshasas and Pisachas and carnivorous birds and beasts. -T
MAHABHARATA
338
Viswamitra, possessed of great intelligence, wandered homeless and afflicted with hunger. Leaving his wife and son 1 in some place of shelter, the Rishi wandered, fireless and homeless, and he came upon a hamlet, regardless of food clean and unclean, One day holy and great
midst of
in the
Rishi
a forest, inhabited by
slaughter of living creatures. jars and pots made of earth.
The
cruel hunters addicted to the
hamlet abounded with broken Dog-skins were spread here and there. heaps, of boars and asses, lay in different little
Bones and skulls, gathered in the dead lay here and there, and the huts places. Cloths stript from 2 Many of the habitawere adorned with garlands of used up flowers.
were filled with sloughs cast off by snakes. The place resounded with the loud crowing of cocks and hens and the dissonant bray of asses. Here and there the inhabitants disputed with one another, uttering harsh words in shrill voices. Here and there were temples of gods bearing devices of owls and other birds, Resounding tions again
with the tinkle of iron bells, the hamlet abounded with canine packs
The great Rishi Viswamitra, urged by search after food, entered that hamlet
standing or lying on every side,
pangs of hunger and engaged and endeavoured his best to find something to eat. Though the son of Kusika begged repeatedly, yet he failed to obtain any meat or rice or He then, exclaiming, -Alas, fruit or root or any other kind of food. me fell down from weakness overtaken has that great is the distress in
!
The sage began to reflect, saying to in that hamlet of the Chandalas. What is best for me to do now ? Indeed, O best of kings, himself, thought that occupied him was of the means by which he could avoid immediate death. He beheld, O king, a large pierce of flesh, of a dog that had recently been slain with a weapon, spread on the floor the
of a
Chandala's hut.
that he should
The
means now of sustaining even an eminent person.
life.
for
a
Brahmana
for
reflected and arrived at the conclusion
sage
And
steal that meat-
saving his
Theft It will
life
is
be said unto himself, I have no allowable in a season of distress
not detract from his glory. Even it. This is certain. In the first
may do
should steal from a low person. Failing such a person one one's equal. Failing an equal, one may steal from even from may an eminent and righteous man. I shall then, at this time when my life itself is ebbing away, steal this meat. I do not see demerit in such theft. I shall, therefore, rob this haunch of dog's meat. Having formed this replace
oiie
steal
solutnn, the great sage Viswamitra laid himself down for sleep in that place where the Chandala was. Seeing sometimes after that the night
had advanced and that the whole Chandala hamlet had fallen asleep, The Chandala who owned it, with eyes covered with phlegm, was lying like one
the holy Viswamitra, quietly rising up, entered that hut.
1 Abandoning his 2
i,e,,
Homa
fire.
T.
flowers already offered to the deities,
T,
8ANTI PARVA Of
asleep.
339
disagreeable visage, he said these harsh words in a broken
and dissonant voice.
Who
''The Chandala said,
is
there, engaged in undoing the latch
?
however, am awake and not These were the asleep. Whoever thou art, thou art about to be slain harsh words that greeted the sage's ears. Filled with fear, his face crimson with blushes of shame, and his heart agitated by anxiety caused by that act of theft which he had attempted, he answered, saying, O thou that art blest with a long life, I am Viswamitra I have come here oppressed by the pangs of hunger. O thou of righteous understanding, do not slay me, if thy sight be clear! Hearing these words of that great Rishi of cleansed soul, the Chandala rose up in terror from his bed
The whole Chandala hamlet
is
asleep.
I,
!
!
and approached the sage. Joining his palms from reverence and with eyed bathed in tears, he addressed Kusika's son, saying, What do you
O
seek here in the night,
Conciliating the Chandala, exceedingly hungry and about to die of starvadesire to take away that haunch of dog's meat. Being hungry
Viswamitra tion I
I
!
Brahmana
I
said,
have become
!
am
One
sinful.
solicitous
hunger that is urging me to this misdeed. take away that haunch of dog's meat
of food
has no shame.
It
is
It is for this that I desire to
My life-breaths are languishing. lam weak and have lost my lore. !
Hunger has destroyed my Vedic
have no scruple about clean or unclean food. Although I it is sinful, still I wish to take away that haunch of dog's know meat. After I had failed to obtain any alms, having wandered from house senses.
I
that
your hamle t, I set my heart upon this sinful act of taking haunch of dog's meat. Fire is the mouth of the gods. He is
to house in this
away
this
He
also their priest.
are pure and clean.
should, therefore, take nothing save
things that that At times, however, great god becomes a con-
sumer of everything. Know that I have now become even like him in Hearing these words of the great Rishi, The Chandala that respect answered hjm, saying, Listen to me Having heard the words of truth !
!
way
thy religious merit may not perish Hear, O regenerate Rishi, what I say unto thee about thy duty. The wise say that a dog is less clean than a jackal. The haunch, again, of a that
dog
I say,
is
a
act in
such
much worse
a
part
that
!
than other parts of
O
his body.
This was not
great Rishi, this act that
wisely resolved by thee, therefore, sistent with righteousness, this theft of
what belongs
to
is
incon-
a Chandala,
Ble-sed be thou, do thou this theft, besides, of food that is unclean look for some other means for preserving thy life. O great sage, let not thy penances suffer destruction in consequence of this thy strong Knowing as thou dost the duties laid down in desire for dog's meat the scriptures, thou shouldst not do an act whose consequence is a 1 Do not cast off righteousness, for thou art the confusion of duties. 1
!
1
No
one
of
the three regenerate orders should take dcg's meat.
If
thou takest such meat, where would then the distinction be between men like Cbandalas ? T. persons of those orders and
MAHABHABATA
340
foremost of
persons observant of righteousness
all
!
Thus addressed,
O
king, the great RisM Viswamitra, afflicted by hunger, O bull of Bharata's A long time has passed away without my having race, once more said,
do not see any means again for preserving my life One should, when one is dying, preserve one's life by any means in Afterwards, when one's power without judging of their character, of The Kshattriyas merit. seek the should one acquisition competent, taken any food
!
I
!
should observe the practices of Indra. It to behave like Agni. The Vedas are fire.
is
the duty of the Brahmanas
They constitute my
strength.
unclean food for appeasing my hunger That by which life may be preserved should certainly be accomplished without scruple. Life is better than death. Living, one may acquire therefore, eat
I shall,
even
this
!
virtue. Solicitous of preserving
my
life, I
desire, with the full exercise
understanding, to eat this unclean food. Let me receive thy permission. Continuing to live I shall seek the acquisition of virtue
of
my
and
shall destroy
my
quent on
by penances and by knowledge the calamities conseluminaries of the firmament
present conduct, like the destroying even the thickest gloom !
1
'The Chandala
By eating this food one (like thee) cannot obtain long life. Nor can one (like thee) obtain strength (from such food), nor that gratification which ambrosia offers. Do thou seek for some other kind of alms Let not thy heart incline towards eating meat The is dog's dog certainly an unclean food to members of the said,
!
!
regenerate classes 1
!
Any
'Viswamitra said, a famine like
had during
(wherewith any longer
to
this
buy food)
I
1
!
other kind of meat Besides,
am
O
Chandala,
not to be easily I
exceedingly hungry.
am
utterly hopeless ! I think that taste are to be found in that piece of dog's meat ! I
!
is
all
have no wealth I
cannot move
the
six
kinds of
'The Chandala said, are clean food
down
in
for
Only the five kinds of five-clawed animals Brahmanas and Kshatriyas and Vaisyas, as laid
the scriptures.
Do not
set thy
heart
upon what
is
unclean
(for thee) ;
up
The great Rishi Agastya, while hungry, ate said, named Vatapi. I am fallen into distress. I am hungry. I therefore, eat that haunch of dog's meat. 'Viswamitra
the Asura
shall
The Chandala by thee.
If,
of dog's
meat
however,
Do thou
seek some other alms. It behoves such an act should never be done Verily, pleases thee, thou mayst take away this piece
said,
thee not to do such a thing it
!
!
'Viswamitra
said, They that are called good are authorities in matters of duty. I am following their example. I now regard this dog's haunch to be better food than anything that is highly pure.
'The Chandala said, That which is the act of an unrighteous person can never be regarded as an eternal practice. That which is an
SANTI PABVA improper act can never be by deception sinful.
commit
not
A man
said,
who
is
cannot do what
a Rishi
!
'The Chandala
(Agastya) did that
That
who
is
is
In the present case, deer and dog, I think, are the same (both I shall, therefore, eat this dog's haunch
being animals). 4i
a sinful act
!
'Viswamitra 1
Do
proper one.
a
341
by
Solicited
said,
the Brahmanas, the Rishi
Under the circumstances
act.
righteousness in which there
is
no
it
could not be a
Besides, the
sin.
sin.
Brahmanas,
are the preceptors of three other orders, should be protected and
preserved by every means. 'Viswamitra said, I I
of mine.
from me
It
is
very dear to from the desire
It is
!
me
entertained by
become
set
of sustaining the
away
of taking
body that the wish So eager have
dog's haunch.
that
is
I
have no longer any fear of thee and thy fierce brethren Chandala said, Men lay down their lives but they still
that
I
The do not
am a Brahmana. This my body is a friend me and is worthy of the highest reverence
!
on food that
their hearts
is
They obtain the
unclean.
world by conquering hunger. Do thou also conquer thy hunger and obtain those rewards 'Viswamitra said, As regards myself, I am observant of rigid vows and my heart is set on peace. For preserving the root of all fruition of all
even
their wishes
in
this
!
religious merit,
I
shall eat food that
is
unclean.
evident that such
It is
an act would be regarded as righteous in a person of cleansed soul. To a person, however, of uncleansed soul, the eating of dog's flesh would appear sinful. Even if the conclusion to which I have arrived be wrong
(and thee
if I
eat this
dog's meat)
shall not, for that act,
I
become one
like
!
II
The
Chandala
endeavour my doing a wicked act
It is
said,
best to restrain
reproving thee
falls off
'Viswamitra righteousness (and
only
I
am
his high state.
I
should
Brahmanana by
It is for this
that
I
am
not).
Do
not be a self-eulogiser
!
have become thy friend. For this reason to thee. Do what is beneficial. Do not, from preaching
'Viswamitra
I
said,
sinful.
is
said,
If
thou be a friend desirous of
my
happiness,
me up from this distress In that case, relinquishing haunch, I may consider myself saved by the aid of righteous-
do thou then raise this dog's
A
Kine continue to drink, regardless of the Thou canst lay no claim to what constitutes
what
Chandala
temptation, do what '
thee from
from
this sin.
said,
croaking of the frogs.
The
settled conclusion that
!
'
11
my
!
ness (and not by that of sinf ulness) The Chandala said, 'I dare not !
meat
to thee, nor
1
can
Agastya was
I
make
a present of this piece of
quietly suffer thee to rob
a Rishi.
He
me
of
my own
food.
could not do what was sinful.^T.
MAHABHAKATA
312
give thee this meat and if thou take it, thyself being a Brahmana, both of us will become liable to sink in regions of woe in the next
If I
world
!
11
'Viswamitra
By committing
said,
this sinful act
today
I shall
Having saved my life I certainly save my life which is shall afterwards practise virtue and cleanse my soul. Tell me which of very sacred.
is preferable (to die without food, or save my life by taking is unclean) ? that this food 11 'The Chandala said, In discharging the duties that appertain to
these two
own
the best judge (of its propriety or impropriety). Thou thyself knowest which of those two acts is sinful. He who would regard dog's meat as clean food, I think, would in
one's order or race, one's
self is
matters of food abstain from nothing 1
'Viswamitra
accepting (an unclean present) or
'In
said,
!
When
one's
in eat-
however, is in danger there is no sin in accepting such a present or eating such food. Besides, the eating of unclean food, when unaccompanied by slaughter and
ing (unclean food) there
is
sin.
deception and when the act matter of much consequence.
will
life,
provoke only mild rebuke,
is
not
The
Chandala said, If this be thy reason for eating unclean then clear thou dost not regard the Veda and Arya morality food, Taught by what thou art going to do, I see, O foremost of Brahmanas, that there is no sin in disregarding the distinction between food that is it is
clean and food that
!
is
unclean!
'Viswamitra said, It is not seen that a person incurs a grave by eating (forbidden food). That one becomes fallen by drinking wine is only a wordy precept (for restraining men from drinking). The other forbidden acts (of the same species), whatever they be, in fact,
sin
cannot destroy one's merit. 'The Chandala said, That learned person who takes away dog's meat from an unworthy place (like this), from an unclean wretch (like me), from one who (like me) leads such a wicked life, commits an act
every
that
sin,
opposed to the behaviour of those that are called good. In consequence, again, of his connection with such a deed, he is certain to is
suffer the pangs of repentance
"Bhishma continued, unto Kusika's son, became
'
!
The Chandala, having
said these
words
Viswamitra then, of cultivated understanding, took away that haunch of dog's meat. The great ascetic having possessed himself of that piece of dog's meat for saving his life, took it away into the woods and wished with his wife to eat it. He resolved that having first gratified the deities according to due rites, he should then eat that haunch of dog's meat at his pleasure. Igniting a fire according to the Brahma rites, the ascetic, agreeably to those rites that go by the name of Aindragneya, began himself to cook that meat into sacrificial Charu. He then, O Bharata, began the ceremonies silent.
SANTI PAEVA in
honour
of
the gods
many portions
as
and the
Pitris,
343
by dividing that
were necessary, according
to
Cham
into as
the injunctions of the
and by invoking the gods with Indra at their head (for Meanwhile, the chief of the celestials began accepting to pour copiously. Reviving all creatures by those showers, he caused plants and herbs to grow once more. Viswamitra, however, having completed the rites in honour of the gods and the Pitris and having gratified them duly, himself ate that meat. Burning all his sins afterscriptures,
their shares).
wards by his penances, the sage, after a long time, acquired the most wonderful (ascetic) success. Even thus, when the end in view is the preservation of
life itself,
should a high-souled person possessed of learn-
and acquainted with means rescue his own cheerless self, when fallen into distress, by all means in his power. By having recourse to such understanding one should always preserve his life. A person, if alive, can win religious merit and enjoy happiness and prosperity. For ing
this reason,
O son
of
Kunti, a person of cleansed soul and possessed of
learning should live and act in this world, relying upon his
gence
discriminating between righteousness and
in
own 1
its
intelli-
'
reverse.
SECTION CXLII "Yudhishthira falsehood
what
act
is
said,
'If
that which
is
so horrible
should never be an object of regard, there from which I should forbear
be cited ?
quillise
my mind and
venture to act
in the
(as
Why also My heart
robbers then be respected ? I am stupefied All the ties that bind me to morality are loosened !
and which like
!
I
duty), then
should not
pained cannot tranis
!
way suggested by you
!'
"Bhishma said, 'I do not instruct thee in respect of duty, taught What I have told thee I have heard from the Vedas alone This is the honey that the is the result of wisdom and experience. learned have gathered. Kings should gather wisdom from various by what
!
One cannot accomplish
his course through the world with the morality that is one-sided. Duty must spring from the understanding and the practices of those that are good should always Attend to these words of mine Only be ascertained, O son of Kuru
sources.
aid of a
;
!
!
intelligence can rule, expecting king should provide for the observance of morality by the aid of his understanding and guided by knowledge derived from various The duties of a king can never be discharged by rules drawn sources. kings
that are possessed of superior
victory.
A
morality that is one-sided. A weak-minded king can never display wisdom (in the discharge of his duties) in consequence of his not having drawn any wisdom from the examples before him. Righteous-
from
a
sometimes takes the shape of unrighteousness. The latter also sometimes takes the shape of the former. He who does not know this, becomes confounded when confronted by an actual instance of the kind. ness
MAHABHABATA
344
Before the occasion
comes, one should,
O
Bharata, comprehend the
circumstances under which righteousness and its reverse become confused. Having acquired this knowledge, a wise king should, when the occasion comes, act accordingly, aided by his judgment. does at such
a
time
The
acts he
Some
are misunderstood by ordinary people.
Some
persons have
false persons are possessed of true knowledge. of each kind of knowledge, knowledge. Truly ascertaining the nature a wise king derives knowledge from them that are regarded as good.
They that are really breakers of morality find fault with the scriptures. They that have themselves no wealth proclaim the inconsistencies of the treatises on the acquisition of wealth. Those who seek to acquire carrying their sustenance by it, O enemies of morality. Wicked men, of immature understandings, can never know things truly, even as persons unconversant with scriptures are unable in all their acts to be guided by reason. With eyes directed to the faults of the scriptures, they
knowledge
for the object only of
king, are sinful besides being
decry the scriptures. Even if they understand the true meaning of the scriptures, they are still in the habit of proclaiming that scriptural injunctions are unsound. Such men, by decrying the knowledge of others proclaim the superiority of their
words are
for their
weapons and words
real masters
They have
arrows and speak
as
if
they
Know, O Bharata, that they Rakshasas and among men. By the aid of mere
pre-
of their
traders in learning
own knowledge.
for their
sciences.
are
texts they cast off that morality which has been established by good and wise men. It has been heard by us that the texts of morality are not ro be understood by either discussion or one's own intelligence. Indra
the opinion of the sage Vrihaspati. Some are of opinion that no scriptural text has been laid down without a
himself has said
that this
is
Others again, even if they properly understand the scriptures, reason. never act according to them. One class of wise men declares that morality is nothing else than the approved course of the world. The
man of true knowledge should find out down for the good. If even a wise man influence
of
wrath or confusion
of
for himself
the morality laid
speaks of morality
under the
understanding or
ignorance, his Discourses on morality made with the aid of an intelligence that is derived from the true letter and spirit of the scriptures, are worthy of praise and not those which are made with the help of .anything else. Even the words heard from an ignorant person, deliverances go for nothing.
themselves they be fraught with sense, come to be regarded as pious and wise. In days of old, Usanas said unto the Daiteyas this truth, which should remove all doubts, that scriptures are no scriptures if they cannot stand the test of reason. The possession or absence of if
in
knowledge that is mixed with doubts is the same thing. It behoves thee to drive off such knowledge after tearing it up by the roots. He who does not listen to these words of mine is to be regarded as one that has
BANTI PABVA suffered himself to be misled. Dost
345
thou not see that thou wert created
the accomplishment of fierce deeds ? Behold me, O dear child, how, by betaking myself to the duties of the order of my birth, I have
for
There are some that despatched innumerable Kshattriyas to heaven are not delighted with me for this. Goat, horse and Kshattriya, were !
created by
Brahman
A
for a similar purpose
(viz.,
for being useful to
therefore, should incessantly
seek the that attaches to killing a person happiness that should not be killed is equal to that which is incurred by not killing one who deserves to be killed. Even such is the established
everybody).
of all
Kshattriya,
creatures.
The
sin
order of things which a weak-minded king thinks of never attending to. Therefore, a king should display severity in making all his subjects observe their respective duties. If this is not done, they will prowl like wolves, devouring one another. He is a wretch among Kshattriyas
whose territories robbers go about plundering the property of other people like crows taking a little fishes from water. Appointing highborn men possessed of Vedic knowledge as thy ministers, do thou in
govern the Earth, protecting thy subjects righteously. That Kshattriya who, ignorant of the established customs and contrivances, improperly levies taxes upon his people, is regarded as a eunuch of his order. A king neither be severe nor mild. If he rules righteously he deserves praise.
A king should not cast off both the qualities on the other hand, becoming severe (on occasions demanding severity), he should be mild ;
when
it is
duties.
I
necessary to be so. Painful is the observance of Kshattriya bear a great love for thee. Thou art created for the accom-
Sakra plishment of severe acts. Therefore, do thou rule thy kingdom possessed of great intelligence has said that in times of distress the !
great duty of a king
"Yudhishthira
is
chastising the wicked and protecting the good/ 'Is there any such rule (in respect of kingly
said,
duties) which should, under this,
O
no circumstances, be violated
foremost of virtuous persons
!
Tell me,
O
grandsire
I
?
ask thee
!
'One should always worship Brahmanas venerable said, devoted to penances, and rich in conduct conformable to the injunctions of the Vedas. This, indeed, is a high and sacred duty. Let thy conduct towards the Brahmanas be always that which thou observest towards the gods. The Brahmanas, if enraged, can inflict diverse kinds of wrong, O king. If they be gratified, high fame will
"Bhishma
for learning,
be thy share.
If
otherwise, great will be thy fear.
Brahmanas become
44
like nectar. If enraged, they
If
become
gratified, the
like poison.
SECTION CXLIII "Yudhishthira said, 'O grandsire, O thou of great wisdom, O thou that are conversant with every kind of scripture, tell me what the merit is of one who cherishes a suppliant that craves for protection!'
"Bhishma
'Great
said,
Thou
O best of
O
monarch, in cherishing a the Bharatas, of asking such a
the merit,
is
art worthy,
suppliant. of old, question. Those high-souled kings
vit., Sivi and others, O king, heaven having protected suppliants. It is by attained to great a with respect suppliant foe according heard that a pigeon received to due rites and even fed him with his own flesh.'
bliss in
'How, indeed, did a pigeon in days of old own flesh ? What also was the end. O feed a suppliant Bharata, that he won by such conduct ?' "Yudhishthira
said,
foe with
"Bhishma
his
'Listen,
said,
cleanses the hearer of every
O
sin,
king,
to
the story,
this excellent story
viz.,
that Bhrigu's son
that
(Rama)
had recited to king Muchukunda. This very question, O son of Pritha, had been put to Bhrigu's son by Muchukunda with due humility. Unto him desirous of listening with humility the son of Bhrigu narrated this story of how a pigeon, O monarch, won success ( entitling him to the highest heavenly bliss ). " The sage said, 'O mighty-armed monarch, listen to me as I narrate to thee this story that is fraught with truths connected with
A
wicked and terrible fowler, resembling Virtue, Profit, and Pleasure. the Destroyer himself, used in days of old to wander through the great
He
He was
black as a raven and his eyes were of a bloody hue. looked like Yama himself. His legs were long, his feet short, his
forest.
and his cheeks protruding. He had no friend, no relative, He had been cast off by them all for the exceedingly cruel life he led. Indeed, a man of wicked conduct should be renounced from a distance by the wise, for he who injures his own self cannot be expected to do good to others. Those cruel and wicked-souled men
mouth
large,
no kinsman.
that take the lives of other creatures are always like poisonous snakes, a source of trouble to all creatures. Taking his nets with him, and killing
birds in the woods, he used to sell the
creatures,
O
king,
(
meat
of those
winged
for livelihood ).
wicked-souled wretch lived for standing the sinfulness of his
many
Following such conduct, the long years without ever under-
Accustomed
many long years to the forest in the pursuit of this profession, and stupefied by destiny, no other profession was liked by him. One day sport with
life.
for
his wife in
was wandering through the forest intent on his business, a great storm arose that shook the trees and seemed about to uproot them. In a moment dense of clouds appeared on the sky, with flashes of lightas he
ning playing amidst them, presenting the aspect of a sea covered with
BANTl PARVA
347
vessels. He of a hundred sacrifices having entered the clouds with a large supply of rain, in a moment the Earth became flooded with water. While yet the rain fell in torrents, the fowler lost
merchants boats and
Trembling with cold and agitated with fear, The killer of birds failed to find any high spot (which was not under water). The paths of the forest were all submerged. In consequence of the force of the shower, many birds were deprived of life or dropped down on the ground. Lions and bears and other animals, availing of some high spots they had found, lay down to rest. All the denizens of forest were filled with fear in consequence of that frightful storm and shower. Frightened and hungry, they roamed through the woods in packs small and large. The fowler, however, with limbs stiffened by cold, could neither stop where he was nor move. While in this state he eyed a she-pigeon lying on the ground, stiffened with cold. The sinful wight, though himself in the same predicament, beholding the bird, picked her up and immured her in a cage. Himself overwhelmed with affliction, he scrupled not to overwhelm a fellow-creature with affliction. Indeed, the wretch, through force of habit alone, committed that sin even a^t such a time. his senses
through
fear.
he roved through the forest.
He
then beheld in the midst of that forest a lordly tree blue as the clouds. It was the resort of myriads of birds desirous of shade and It seemed to have been placed there by the Creator for the good of all creatures like a good man in the world. Soon the sky cleared and became spangled with myriads of stars, presenting the aspect of a magnificent lake smiling with blooming lilies. Turning his eyes towards the clear firmament rich with stars, the fowler began to advance, still
shelter.
trembling with cold.
Beholding the sky cleared of clouds, he cast his
and seeing that night was already upon him, he began is a great distance from where I am home He then to think, My resolved to pass the night under the shade of that tree. Bowing down to it with joined hands, he addressed that monarch of the forest, saying, I am a suppliant for the shelter unto all the deities that have this tree for their resort Having said these words, he spread some leaves for a bed, and laid himself down on it, resting his head on a stone. Though overwhelmed with affliction, the man soon fell asleep." eyes on
all sides
!
!
SECTION CXLIV "Bhishma
said,
beautiful feathers,
morning
O
In one
of the
king, lived for
branches of that tree, a pigeon with many years with his family. That
wife had gone out in search of food but had not yet Seeing that night had come and his wife still unreturned,
his
returned. the bird began to indulge in lamentations. Oh, great has been the Alas, thou hast not storm and painful the shower that came today is on what can be the cause wife Woe O dear me, returned, yet !
1
MAHABHARATA
348
that she has not yet come to us ! Is everything right with that dear from her, this my home spouse of mine in the forest? Separated even if filled with sons appears to me empty ! A house-holder's home, is regarded empty if servants, and and grandsons and daughters-in-law one's home one's wife not is house destitute of the housewife. One's house without the wife is as desolate as the only is one's home. ;
A
wilderness.
If
that dear wife of mine, of eyes fringed with red, of
variegated plumes, and of sweet voice, does not come back today, my Of excellent vows, she never life itself will cease to be of any value. eats
before
and never bathes before down, and never lies before I
I
eat,
I
bathe.
She never
sits
She rejoices if I lie down. I am away she When I am when becomes sorry. sorry rejoice, and to not she ceases speak sweetly* becomes cheerless, and when lam angry Ever devoted to her lord and ever relying upon her lord, she was ever employed in doing what was agreeable to and beneficial for her lord. Worthy of praise is that person on Earth who own such a spouse That amiable creature knows that I am fatigued and hungry. Devoted to me and constant in her love, my famous spouse is exceedingly sweetEven the foot of a tree is one's tempered and worships me devoutly
before
I
sit
!
!
Without one lives there with one's spouse as a companion ! One's wilderness a is a desolate one's spouse, truly very palace
home
if
!
one's associate in all one's acts of virtue, profit
is
spouses
and pleasure.
When
one sets out for a strange land one's wife is one's trusted companion. It is said that the wife is the richest possession of her lord. In this world the wife of
The
1
life.
in sickness
wife
is
and woe.
is the only associate of her lord in all the concerns ever the best of medicines that one can have
There
is
no friend like unto the wife.
There
is
no refuge better than the wife. There is no better ally in the world than the wife in acts undertaken for the acquisition of religious merit.
He
that has not in his house a wife that
speech, should go to the woods.
between home and
is
For such a
chaste and of agreeable
man
there
is
no difference
'
wilderness.'
SECTION CXLV "Bhishma
'Hearing these piteous lamentations of the pigeon on the tree, the she-pigeon seized by the fowler began to say to herself said,
as follows. '
there
The
is
no
she-pigeon said,
limit to
my
Whether I have any merit or not, verily when my dear lord thus speaks of
good fortune
idea that man comes alone into the world and goes out of it Only the wife is his true associate, for she alone is a sharer of hie merits, and without her no merit can be won. The Hindu idea of marriage is * complete union. From the day of marriage the two persons become one individual for the performance of all religious and other acts. T. 1 alone.
The
SANTI PARVA
me
She
!
women, so.
is
whom
no wife with
Since the marriage union
husband
her lord
their lords be gratified with
if
is
349
not content.
them
all
In the case of
become
the deities also
takes place in the
of fire, the
presence the wife's highest deity. That wife with whom her husband
is
is not pleased becomes consumed into ashes, even like a creeper adorned with bunches of flowers in a forest conflagration Having reflected thus, the she-pigeon, afflicted with woe. and immured by the fowler !
within his cage, thus spoke unto her woe-stricken lord. what is now beneficial for thee. Hearing me follow thou
O dear
lord, be thou the
rescuer of a suppliant
by thy abode, afflicted with cold and hunger hospitality
The
!
that mother
!
I
my
shall
This fowler
!
Do him
say
counsel lies
!
here
the duties of
that a person commits by slaying a Brahmana or cow, is equal to that which one incurs
sin
of the world, viz., a
by suffering a suppliant to perish (from want of help). Thou art possessed of knowledge of self. It ever behoves one like thee, therefore, to follow that course which has been ordained for us as pigeons by 1 the order of our birth.
It
has been heard by us that the house-holder
who practises virtue according to the measure of his abilities, wins hereafter inexhaustible regions of bliss. Thou hast sons. Thou hast progeny.
and
for
O
bird, casting off
winning virtue and
his heart
may
account.
(She,
taking other
be pleased
!
all
kindness for thy
profit, offer
Do
not,
O
own
body, therefore,
worship to this fowler
bird, indulge in
any
so that
grief
how unimportant I am !) Thou mayst continue The amiable she-pigeon, overcome with wives !
on
my
to live,
sorrow,
and casting her eyes upon her lord from the fowler's cage within which she had been immured, said these words unto him.' '
SECTION CXLVI "Bhishma said, 'Hearing these words fraught with morality and reason that were spoken by his wife, the pigeon became filled with great delight and his eyes were bathed in tears of joy. Beholding that fowler whose avocation was the slaughter of birds, the pigeon honoured
him scrupulously according
to
the rites laid
down
Addressing him, he said, Thou art welcome today Thou shouldst not repine This shall do for thee !
in !
the ordinance. Tell
me what
I
2
thy home. Tell quickly what I am to do and what is thy pleasure ! I ask thee this in affection, for thou hast solicited shelter at our hands. Hospitality should be shown to even one's foe when he comes to one's house. The !
is
me
tree withdraws not for cutting 1
it
down.
its
shade from even the person that approaches it One should, with scrupulous care, do the duties
The sense seems
to be that our strength, though little, should be
own way.-T. 2 Literally, 'thou art at home,' meaning I will not spare any trouble T in making thee feel and enjoy all the comforts of home in this place.
employed by us
in attending to the duties of hospitality in our
MAHABHABATA
S60
towards a person that craves for shelter. Indeed, one is to do so if one happens to lead a life of domesticity
ot hospitality
bound
especially
one, while leading a
If
that consists of the five sacrifices-
life
of
domesticity, does not, from want of judgment, perform the five sacrifices, one loses, according to the scriptures, both this and the next trustfully and in intelligible words what thy accomplish them all. Do not set thy heart on grief ! Hearing these words of the bird, the fowler replied unto him, saying, Let provision be made for warming me Thus I am stiff with cold.
Tell
world.
wishes are
me then I
!
will
!
number of dry leaves on the beaks his leaf in speedily went away for a and single taking ground, fire is kept, he obtained a where a to fire. Proceeding spot fetching then set fire to those dry He little fire and came back to the spot. leaves, and when they blazed forth into a vigorous conflagration, he addressed his guest, saying, Do thou trustfully and without fear warm and set himThus addressed, the fowler said, So be it thy limbs addressed, the bird gathered together a
!
!
self to
warm
Recovering (as
his stiffened limbs.
the fowler said unto his
winged
Hunger
host,
it
were)
is
afflicting
his life-breaths
me.
I
wish
thee to give me some food ! Hearing his words the bird said, I hav no stores by which to appease thy hunger We, denizens of the woods, always live upon what we get every day. Like the ascetics of the !
we never hoard
for the morrow Having said these words, the became pale (from shame). He began to reflect silently as to what he should do and mentally deprecated his own method of living. Soon, however, his mind became clear. Addressing the slaughterer of forest
!
bird's face
his species, the bird
said,
I shall
gratify thee
!
Wait
for a
moment
!
Saying these words he ignited a fire with the help of some dry leaves, and filled with joy, said, I heard in former days from high-souled
and gods and Pitris that there is great merit in honouring a guest. amiable one, be kind to me I tell thee truly that my heart is set upon honouring thee that art my guest Having formed this resoluRishis
O
!
!
with a smiling face, thrice circumambulated that fire and then entered its flames. Beholding the bird enter that What have I done! fire, the fowler began to think, and asked himself, tion, the high-souled bird,
Alas, dark and
my own
of
acts
terrible will be !
I
am
own
sin,
without doubt in consequence
exceedingly cruel and worthy of reprobation
Indeedi observing the bird lay his
my
down
his life, the fowler,
1
deprecating '
acts,
began to indulge
in
copious lamentations like
thee.'
SECTION CXLVII "Bhishma said, 'The fowler, seeing the pigeon became filled with compassion and once more said, senseless that
Great
will be
I
am, what have
my
sin
I
done
!
I
am
for everlasting years
1
into the
fire,
Alas, cruel
and
fall
certainly a
Indulging
mean wretch in
such
!
self-
SANTI PABVA
SfiJ.
reproaches he began to say repeatedly, I am unworthy of credit My understanding is wicked I am ever sinful in my resolves Alas, abandoning all kinds of honourable occupation, I have become a fowler! A cruel wretch that I am, without doubt, this high-souled pigeon, by !
!
laying
down
own
his
wives and sons,
I
!
has read
life,
shall certainly
me
a
grave lesson!
Abandoning
my very life-breaths that are From this taught me that duty
cast off
The
high-souled pigeon has comfort to my body, I shall wear it out even as a every day, denying the season of summer in shallow tank Capable of bearing hunger, thirst, and penances, reduced to emaciation, and covered with visible so dear
!
!
!
all over, I shall, by diverse kinds of fasts, practise such vows as Alas, by giving up his body, the have a reference to the other world the that should be paid to a guest shown has worship Taught pigeon
veins
!
!
by his example, I shall henceforth practise righteousness. Righteousness Indeed, I shall practise such is the highest refuge (of all creatures) in seen as been the has righteous pigeon, that foremost of righteousness !
all
winged creatures
!
Having formed such a resolution and said these
worlds, that fowler, once of fierce deeds proceeded
to
make an
unre-
1 turning tour of the world, observing for the while the most rigid vows. He threw away his stout staff, his sharp-pointed iron-stick, his nets and
and his iron cage, and had seized and immured. springes,
1
set at liberty
the she-pigeon that he
'
SECTION CXLVIII 'After the fowler had left that spot, the shepigeon, remembering her husband and afflicted with grief on his account, dear wept copiously and indulged in these lamentations : I cannot,
"Bhishma
said,
O
having done me an injury! are still miserable of mothers if children, even many Bereft Widows, and an of of husband, a woman becomes helpless object pity with her friends. I was always cherished by thee, and in consequence of the lord, recollect a single instance of thy
!
me I was always honoured by thee with I sported with thee and delightful words sweet, agreeable, charming, on I was delightful tops of trees in valleys, in springs of rivers, and I also made happy by thee while roving with thee through the skies used to sport with thee before, O dear lordi but where are those joys great respect thou hadst
for
!
!
!
now
?
Limited are the
gifts
of the father, of the brother,
and
of
the
son to a woman. The gifts that her husband alone makes to her are What woman is there that would not, therefore, adore unlimited !
her lord
?
A woman
like her lord.
has no protector like her lord, and no happiness Abandoning all her wealth and possessions, a woman
When a 1 Mahaprasthana is literally an unreturniDg departure. world till death puts a spot person leaves home for wandering through the to his wanderings, he is said to go on Mahapra$thana.T.
MAHABHAKATA
352
should take to her lord as her only refuge. Life here is of no use to me, O lord, now that I am separated from thee What chaste woman is !
when deprived
of her
venture to bear the sorrow and burden indulging in such piteous to her lord, cast herself on the lamentations, the she-pigeon, devoted blazing fire. She then beheld her ( deceased ) husband adorned with bracelets, seated on a (celestial) car,- and adored by many high-souled and meritorious beings standing around him. Indeed, there he was in the firmament, decked with fine garlands and attired in excellent robes, and adorned with every ornament. Around him were innumerable there that would, of
lord,
Filled with
life ?
beingswho had acted meritoriously while in this celestial car, the bird ascended to heaven, and obtaining proper honours for his deeds in this world, continued to sport in joy, accompanied by his wife/ celestial cars ridden by
world.
Seated on
his
own
'
SECTION CXLIX "Bhishma
said,
The
fowler,
O
while seated on their celestial car. filled
king,
happened
to see that
pair
Beholding the couple he became
with sorrow (at the thought of his own misfortune) and began to upon the means of obtaining the same end. And he said to
reflect
must, by austerities like those of the pigeon, attain to such a high end Having formed this resolution, the fowler, who had lived by the slaughter of birds, set out on an unreturning journey. Without I
himself,
!
any endeavour (for obtaining food) and living upon air alone, he cast After he had prooff all affections from desire of acquiring heaven. ceeded for some distance, he saw an extensive and delightful lake full of
and pure water, and adorned with lotuses and.teeming with diverse Without doubt, the very sight of such a lake is capable of slaking the desire for drink of a thirsty person. Emaciated with fasts, the fowler, however, O king, without casting his eyes upon
cool
kinds of water-fowl.
it,
gladly
penetrated a forest inhabited by beasts of prey, having its wide extent. After he had entered the forest
ascertained previously
he became much afflicted by sharp pointed thorns. Lascerated and torn by prickles, and covered all over with blood, he began to wander in that forest destitute of men but abounding with animals of diverse
Sometime
consequence of the friction of some mighty widespread conflagration arose. The raging element, displaying a splendour like to what it assumes at the end of the Yuga, began to consume that large forest teeming with tall trees and thick bushes and creepers. Indeed, with flames fanned by the wind and myriads of sparks flying about in all directions, the species.
trees caused by
after, in
a powerful wind, a
all-consuming deity began to burn that dense forest abounding with birds and beasts. The fowler, desirous of casting off his body, ran with a delighted heart towards that spreading conflagration. Consumed by
SANTI PARVA that
the fowler
fire
353
became cleansed of all his sins and attained, O best The fever of his heart dispelled, he
of the Bharatas, to high success.
at last beheld himself in heaven, shining in splendour like Indra in the
midst of Yakshas and Gandharvas and persons crowned with ascetic success. Thus, indeed, the pigeon and his devoted spous, with the fowler, ascended to heaven for their meritorious acts. The woman who thus follows her lord speedily ascends to heaven and shines in splendour there like the she-pigeon of whom I have spoken. Even this is the old history of the high-souled fowler and the pigeon. Even thus did they
earn a highly meritorious end by their tighteous acts. the persons day, even
if
No
evil befalls
day to this story or who recites it every 1 O Yudhishthira, O foremost of error invades his mind.
who
listens every
righteous persons, the protection of a suppliant is truly a high act Even the slayer of a cow, by practising this duty, may be of merit cleansed of sin. That man, however, will never be cleansed who slays all
!
a suppliant. By listening to this sacred and sin-cleansing story one becomes freed from distress and attains to heaven at last.' '
SECTION CL "Yudhishthira said, 'O best of the Bharatas, when a person commits sin from want of judgment, how may he be cleansed from it ? Tell
me
everything about
"Bhishma
said,
'I
it
shall
!'
in this
connection recite to thee the old
what the regenerate Indrota, There was, in days of yore, a king possessed of great energy, called Janamejaya, who was the son of Parikshit. That lord of Earth on one occasion, from want of judgment, became guilty of killing a Brahmana. Upon this, all the Brahmanas together with his priests abandoned him. Burning day and night with narrative, applauded by the
Ris/u's,
of
the son of Sunaka, said unto Janamejaya.
regret, the king retired into the woods.
Deserted by
his subjects too,
Consumed by repentance, monarch underwent the most rigid austerities. For washing himself of the sin of Brahmanicide he interrogated many Brahmanas, and I shall now wandered from country to country over the whole Earth he took
this step for
achieving high merit.
the
1
tell thee the story of his expiation.
Burning with the remembrance of
Janameyaya wandered about. One day, in course of he met Indrota, the son of Sunaka, of rigid vows, and touched his feet. The sage, beholding the king before him approaching him gravely, saying, Thou hast committed a great him, reproved Why hast thou come here ? sin. Thou hast been guilty of fceticide. What business hast thou with us ? Do not touch me by any means Thy presence does not give us pleasure Go, go away Thy person his
sinful
act,
his wanderings,
!
!
!
1 The theory is that all distresses arise originally from mental which clouds the understanding. Vide Bhagavadgita, T,
45
error
MAHABHABATA
354
Thy appearance is like that of a corpse. Though to be pure, and though dead thou movest like a seemest thou impure, Dead within, thou art of impure soul, for thou art ever living being Though thou sleepest and wakest, thy life, however, intent upon sin like blood.
smells
!
!
O
king, is useless ! Thou livest Thy life, great misery Thou hast been created for ignoble and sinful deeds. most miserably from desire of obtaining diverse kinds of blessings, sons for wish Sires
passed in
is
!
!
and hoping they perform penances and sacrifices, worship the gods, 1 and practise renunciation. Behold, the whole race of thy ancestors has All the hopes thy sires fallen into hell in consequence of thy acts Thou livest in vain, for fruitless have become thee had placed upon towards the Brahmanas, malice hatred and with thou art always inspired !
!
by worshipping whom other men obtain long life, fame, Leaving this world (when the time comes), thou shalt and heaven have to fall (into hell) with head downwards and remain in that posture them, that
is,
!
There thou innumerable years in consequence of thy sinful deeds iron beaks. Returnshalt be tortured by vultures and peacocks having ing thence into this world, thou shalt have to take birth in a wretched
for
1
order of creatures
and
If
!
Yama belief
in the infernal
O
thou thinkest,
that the next world
is
king, that this world
is nothing shadow, the myrmidons of convince thee, dispelling thy un-
the shadow of
regions will
a
"-
!'
SECTION CLI "Bhishma
I
acts.
been
is
!
!
sinful.
of blazing fire
cheerless
!
Thou upbraidest me and deserving of censure be me All my acts have to towards thee graceful implore I burn, however, with repentance as if I am in the midst
censurest one that
my
'Thus addressed, Janamejaya replied unto the that deserves to be rebuked Thou
said,
Thou rebukest one
sage, saying,
I
My
Verily,
I
mind, in remembrance of
am much
afraid of
Yama
without extracting that dart from my heart all thy wrath, instruct me now Formerly !
? I
my
deeds,
How
!
can
is
I
exceedingly bear to live
O
Saunaka, suppressing used to show regard for
solemnly declare that I shall once more show the same 1 Let not the race in Let not my line be extinct
Brahmanas.
I
regard for
them
!
It is not proper that they who which am born sink into the dust have wronged Brahmanas and have for that, in consequence of the injunctions of the Vedas, forfeited all claim to the respect of the world and to social intercourse with their fellowmen, should have any bearer I am overwhelmed with of their names for continuing their races I
!
!
daspair. I
I,
therefore, repeat
the poor. I
me
my
resolves (about
mending my conduct).
do not accept gifts protecting Sinful wights abstaining from sacrifices never attain to
pray you to prefect
Making
like sages that
gifts, fcc.-^T,
SAftTI PAfcVA heaven. 1 pits
Leaving
of hell
wisdom
like
365
have
(this world), they
to pass
their time
in
the
Pullindas and Khasas. 2
Ignorant as lam, give me preceptor to his pupil or like a sire to his son !
like a learned
Be gratified with me, 'Saunaka said,
O Saunaka
!
What wonder
is
there that a person destitute of
wisdom should do many improper acts ? Knowing this, a person of real wisdom is never angry with creatures (when they become guilty of folly). 3 By ascending upon the top of wisdom's palace, one grieves for others, one's own self being then too pure for becoming an object In consequence of one's wisdom one surveys all of other people's grief. creatures in the world like a person on a mountain-top surveying people below. The person who becomes an object of censure with good meni who hates good men and who hides himself from their view, never
succeeds in obtaining any blessing and never understands the propriety of acts/ Thou knowest what the energy and the nobility of the
Brahmana
is
as laid
down
Veda and other
in the
Act now
scriptures.
that tranquillity of heart may be thine and let Brahmanas be thy refuge 1 If the Brahmanas cease to be angry with thee, that
in such a
way
will ensure thy felicity in
heaven.
If,
again, thou repentest in sin, thy
and thou wilt succeed in beholding righteousness 'Janamejaya said, I am repenting for my sins. I will never again seek to extinguish virtue! I desire to obtain blessedness. Be thou gratified with me 'Saunaka said, Dispelling arrogance and pride, O king, I wish sight will be clear
!
1
!
'
thee to show regard for
me! 5
Employ
thyself in
the good
of all
remembering the mandates of righteousness. I am not from fear or narrowness of mind or covetousness thee reproving with these Brahmanas here, to the words of truth I utter Listen now, I shall, however, instruct thee in the ways I do not ask for anything, All persons will croak and bray and cry fie on me of righteousness. creatures, ever
!
!
going to do ). They will even call me sinful. 6 Without doubt, however, will discard me. friends kinsmen and (
for
what
I
am
kinsmen and
friends,
hearing the words
vigorously crossing- the difficulties of
wisdom
great
will
life.
I
speak,
Some
will
My my
succeed in
that are possessed of
understand (my motives) rightly.
Know,
O
child,
1 Here amum ( the accusative of adas ) evidently means 'that' and not 'this . I think the reference, therefore, is to heaven and not to this world. T. 2 These are Mleccha tribes of impure behaviour. T. 1
4
The Bombay edition reads this verse differently. Eead differently in the Bombay edition. T.
5
I.e.,
3
for
my
instructions.
T.
T.
6 So great was the repugnance felfc for the slayer of a Brahmana that To instruct such a man in the to even talk with him was regarded a sin. truths of the Vedas and of morality was to desecrate religion itself. T.
MAHABHARATA
356
what my views
O Bharata,
are,
to
(after listening
me) act
in
the Brahmanas!
in respect of
such
way
a
Do
obtain every blessing ! Do thou also, that thou wilt not again injure the Brahmanas "
efforts,
O
"
'Saunakas
righteousness, to
king, pledge thy
Possessed of
word shall
I '
CLII reasons discourse to thee of
for these
I shall
said,
my
!
'Janamejaya said, I swear, touching even thy feet, that never again, in thought, word, or deed, injure the Brahmanas !'
SECTION
thou
that they may, through
thee whose heart has been exceedingly agitated
knowledge and great strength, and with
a
1
contented heart,
A king, first becoming thou seekest righteousness of thy own will exceedingly stern, then shows compassion and does good to all creatures I
This
by his acts.
People say that that Thou wert
wonderful.
certainly very
is
king who commences with
sternness burns the whole world.
But thou turnest thy eyes on righteousness now
stern before.
For-
!
all articles of enjoyment, thou hast betaken time to rigid penances. All this, O Janamejaya, is certain to appear wonderful to those kings that are sunk in sin. That he who has affluence should become liberal, or that he who is endued
saking luxurious food and thyself for a long
with wealth of asceticism should become reluctant to spend it, is not at all wonderful. It has been said that the one does not live at a distance
from the other. 1 That which is ill-judged produces misery in abundance. That on the other hand, which is accomplished with the aid of sound judgment leads the Vedas, and truth, sixth
O
lord of Earth
This
penance well-performed.
is
cleansing
By betaking
for kings.
tain to earn also
to excellent results.
2
Sacrifice, gift, compassions,
these five last,
thyself to
O it
are cleansing.
The
Janamejaya, is highly properly, thou art cer-
great merit and blessedness. Sojourn to sacred spots has to be highly cleansing. In this connection are^ited the
been said
following verse sung by Yayati
longevity
should, after
:
That mortal who would earn
having performed sacrifices with
life
and
devotion,
renounce them (in old age) and practise penances. The field of Kuru has been said to be sacred. The river Saraswati has been said to be
more
so.
herself
;
tirthas of 1
The and
tirthas of
the tirtha called
the Saraswati.
This version
affluence should
more sacred than the Saraswati Prithudaka is more sacred than all the
the Saraswati are
One
that has bathed in Prithudaka and
of o is offered tentatively.
become charitable
is
drunk
That a person possessed
not wonderful.
An
of
ascetic, again, is
very unwilling to exercise his power. (Witness Agastya's unwillingness to create wealth for gratifying his spouse). What is meant by these two persons not living at a distance from each other is that the same cause which makes an affluent person charitable operates to make an ascetic careful of the kind of wealth he has. T. 2 That which
is
asamikshitam
is
samagram karpanyam,
T.
SANTI PABVA its
357
waters will not have to grieve for a premature death. Thou shouldst Mahasaras, to all the tirtfias designated by the name of Pushkara,
go to
northern lake Manasa, and to Kalodaka. Thou and acquire longevity. Lake Manasa is on the spot where the Saraswati and the Drisadwati mingle with each other.
to Prabhasa, to the shalt then
regain
life
A
person possessed of Vedic knowledge should bathe in these places. has said that liberality is the best of all duties, and that renunciation is better than liberality. In this connection is cited the following
Manu
verse composed
(One should act)
by Satyavat.
simplicity and destitute of either merit or
as
a
As regards
sin.
child full of all
creatures
world neither misery nor happiness. (That which is called misery and that which is called happiness are the results of a
there
is
in this
diswrought imagination). creatures.
Of
all
Even
this
is
the true
nature of
creatures, their lives are superior
all
living
who have betaken
themselves to renunciation and abstained from acts both meritorious and sinful. I shall now tell thee those acts which are best for a king.
By putting forth thy might and liberality do thou conquer heaven, O That man who possesses the attributes of might and energy king I
succeeds in attaining to righteousness. 1 Do thou rule Earth, O king, for the sake of the Brahmanas and for the sake of happiness. Thou
condemn the Brahmanas. Do thou gratify them Though they have cried fie on thee and though they have
usedst formerly to
now.
deserted thee, do thou
guid,ed by
knowledge of self, solemnly Engaged in acts proper for thee, seek what is for thy highest good. Amongst rulers some one becomes some one, as fierce as fire some one becomes like a as cool as snow plough (uprooting all enemies) and some one, again, becomes like a still,
pledge thyself never to injure them
!
;
;
;
thunder-bolt (suddenly scorching his foes). He who wishes to prevent self-destruction should never mix with wicked wights for general or special reasons.
From
a
sinful
act
committed only once, one may
by repenting for it. From a sinful act committed, one's self by vowing never to commit it again. cleanse one may twice, Ftom such an act committed thrice, one may cleanse one's self by the cleanse one's
self
resolution to bear one's self righteously ever afterwards.
By committ-
ing such an act repeatedly, one may cleanse one's self by a sojourn to sacred places. One who is desirous of obtaining prosperity should do all
themselves become fragrant
who
live in
They who
amidst fragrant odours consequence. They, on the other hand, the midst of foul stench themselves become foul. One
that results in blessedness.
live
in
devoted to the practice of ascetic penances is soon cleansed of all one's sins. By worshipping the (homa) fire for a year, one stained by diverse One guilty of foeticide is cleansed by worshippsins becomes purified. 1 Nilakantha explains that vala here means patience (strength and ojas (energy) means restraints of the senses, T.
to
bear)
MAEABHARATA
358
One
guilty of foeticide becomes cleansed from Mahasara, or the tirthas called Pushkara, or Prabhasa, or Manasa on the north, if only one sets out 1 A slayer of creatures is cleansed of his sins by saving for any of them. from imminent peril as many creatures of that particular species as have bean slain by him. Manu has said that by diving in water after thrice reciting the Aghamarshana mantras, one reaps the fruits of the 2 Such an act very soon cleanses one of final bath in a Horse-sacrifice. ing the
all
fire for
even
at
a
three years.
hundred
one's sins,
All creatures
Yojanas
and one regains in consequence the esteem of the world.
become obedient
to such
a person, like helpless idiots
(obedient to those that surround them).
The gods and
of yore, approaching the celestial preceptor Vrihaspati,
enquired of him, saying,
Thou knowest,
O
Asuras, in days
O
king,
humbly
great Rishi, the fruits of
virtue, as also the fruits of those other acts that lead to hell in the next
Does not that person succeed in liberating himself from both whom the two (weal and woe) are equal ? Tell us, what the fruits of righteousness are, and how does a great Ris/u,
world.
merit and sin with
O
righteous person dispel his sins
1
'Vrihaspati answered, If having committed sin through folly, does meritorious acts understanding their nature, one succeeds, one ,
self from sin even as a piece washed clean by means of some saline substance. One should not boast after having committed sin. By having recourse to faith and by freeing one's self from malice, one succeeds in obtaining blessedness. That person who covers the faults, even when exposed,
by such righteousness, in cleansing one's
of dirty cloth
is
of good men, obtains blessedness even after committing faults. sun rising at morn dispels and darkness, one dispels all one's
As
the
sins
by
'
acting righteously
"Bhishma continued,
'Indrota
the son of Sunaka, having said
these words unto king Janamejaya, assisted him, by his ministrations, The king, cleansed of his in the performance of the Horse-sacrifice.
and regaining blessedness, shone with splendour like a blazing fire, and that slayer of foes then entered his kingdom like Soma in his full form entering heaven.'
sins
1
1 Both the vernacular translators hare rendered the second line of verse 25 wrongly. They seem to think that a person by setting out for any of the sacred waters from a distance of a hundred yojanas becomes cleansed. If this meaning be accepted then no man who lives within a hundred yojanas of any of them has any chance of being cleansed. The sense, of course, is that such is the efficacy of these tirthas that a man becomes cleansed by approaching even to a spot within a hundred yojanas of their
several sites.
-T.
2 These mantras form
prayer of every Brahmana. sanctity.
T.
a
part of the morning, noon, and evening a Vedic Rithi of great
Aghamarshana was
SECTION "Yudhishthira
CLIII
'Hast thou,
said,
O
grandsire, ever seen or heard
any mortal restored to life after having succumbed to death ?' "Bhishma said, 'Listen, O king, to this story of the discourse between a vulture and a jackal as is happened of old. Indeed, the occurrence took place in tTie forest of Naimisha. Once upon a time a of
Brahmana had, after great difficulties, obtained a son of large expansive The child died of infantile convulsions. Some (amongst his kins-
eyes.
men), exceedingly agitated by grief and indulging in loud lamentations, took up the boy of tender years, that sole wealth of his family. Taking deceased child they proceeded in the direction of the crematoArrived there they began to take the child from one another's breast and cry more bitterly in grief. Recollecting with heavy the
rium.
hearts the former speeches of their darling again and again, they were unable to return home casting the body on the bare ground- Summon-
Go ye ed by their cries, a vulture came there and said these words away and do not tarry, ye that have to cast off but one child! Kinsmen always go away leaving on this spot thousands of men and thousands of :
course of Time.
women brought herein
Behold, the whole universe
Union and disunion may be seen in turns. subject to weal and woe They that have come to the crematorium bringing with them the dead bodies of kinsmen, and they that sit by those bodies (from affection), themselves disappear from the world in consequence of their own acts when the allotted periods of their own lives run out. There is no need is
!
of your
lingering in the crematorium, this horrible place, that
is
full
and jackals and that abounds with skeletons and inspires every creature with dread Whether friend or foe, no one ever comes back to life having once succumbed to the power of Time. Such, of vultures
!
indeed, that
is
is
the fate of
born
is
all
creatures. In this world of mortals, every one shall restore to life one that is dead and
sure to die.
We
gone on the way ordained by the Destroyer are about to close their daily toil, the Sun
? is
At
this
hour when men
retiring to the Asia hills.
Go
ye to your homes, casting off this affection for their child Hearing these words of the vulture, the grief of the kinsmen seemed to abate, and placing the child on the bare ground they prepared to go 1
Assuring themselves of the fact that the child had died and despairing of seeing him again, they began to retrace their steps, indulging in loud lamentations. Assured beyond doubt, and despairing
away.
they cast off that offspring of their race, and prepared to turn back from that spot. At this time a jackal, black as a raven issued out of his hole and addressed those departing kinsmen, saying, Surely, ye that are kinsmen of that deceased child
of restoring the
dead to
life,
|
have no affection
!
There the Sun
Indulge your feelings, without fear
shineth in the sky, ye fools Multifarious are the virtues of
still !
I
MAHABHARATA
360
Spreading a few blades of Kusa grass on the ground and abandoning that dear child on the crematorium, why do ye go away with hearts of steel and casting off every affection for the darling ? Surely, ye have no affection for that sweet-
may come back
This one
the hour.
to life
!
speeched child to tender years, whose words, soon as they left his lips, Behold the affection that even birds and, used to gladden you greatly Theirs is no return for bringing beasts bear towards their offspring of the Rishis (that are never sacrifices the Like ones their young up !
!
!
undertaken from desire of fruit or rewards) the affection of quadrupeds Though delighting of birds, and insects, bears no reward in heaven. in their children, they are never seen to derive any benefit from the latter either here or hereafter. Yet they cherish their young ones with affection! Their children, growing up, never cherish them in age. Yet are not they grieved when they do not behold their little ones?
Where, indeed,
own
affection to be seen in
is
who
this child
is
the
human
beings that they would
Where would you go leaving here perpetuater of his race ? Do you shed tears for
influence of
the
grief?
1
some time, and do you look at him a
longer with affecObjects so dear are, indeed, difficult to abandon. It is friends and not others that wait by the side of him that is weak, of him that is prosecuted in a court of law, of him that is borne towards the
him
tion
for
little
!
Life-breaths are dear unto
crematorium. of affection.
Behold the affection that
belong to the intermediate species
2 !
is
all,
and
all feel
the influence
cherished by even those that
How,
indeed, can you go away,
of eyes large as the petals of the lotus,
and handclean washed and adorned with floral some as a nevly-married youth garlands 'Hearing these words of the jackal that had been indulging in such expressions of touching grief, the men turned back for the off this
casting
boy
sake of the corpse.
'The vulture said, Alas, ye men destitute of strength of mind, why do ye turn back at the bidding of a cruel and mean jackal of little intelligence ? Why do you mourn for that compound of five elements /**
deserted
t>y their
motionless, and
presiding deities, no longer tenanted (by the soul),
stiff
as a piece
of
wood
?
Why
do you not grieve for
your own selves ? Do you practise austere penances by which you will succeed in cleansing yourselves from sin Everything may be had by means of penances. What will lamentations do ? Ill-luck is born with !
the body.
3
It
is
in
consequence
of
that ill-luck that this boy has
1 In the first line of '^6 the correct reading is Kutah not Kritah as adoptod by fcbe Burdwan translators. T. 2 I.6., beasts and birds. The vernacular translators wrongly render it 'Behold the affection that is cherished by those that are good towards even the beasts and birds !' T.
3
The
Mrityuna.
correc reading
is
Murttina (as in the
Bombay
The Burdwan version adopts the incorrect
text) and not T. reading.
SANTI PABVA
361
departed, plunging you into infinite grief Wealth, kine, gold, precious all their have root in gems, children, penances. Penances again are the results of yoga (union of the soul with Godhead). Amongst crea!
tures, the
measure of weal or woe
is
dependent on the acts of a previous
Indeed, every creature comes into the world, taking with him his own measure of weal and woe. The son is not bound by the acts of
life.
the
or the sire by those of the son.
Bound by
their
own
acts good by this common road. Duly practise all the duties, and abstain from acts of unrighteousness! Reverentially wait, according to the directions of the scriptures, upon the gods and Cast off sorrow and cheerlessness, and abstain from the Brahmanas sire,
and bad,
all
have
to travel
!
Leave the child on this exposed ground, and go ye The actor alone enjoys the fruits of acts, good or bad, that he does. What concern have kinsmen with them ? Casting off a (deceased) kinsman however dear, kinsmen leave this spot ? parental affection
!
away without delay
With
!
eyes bathed in tears, they go away, ceasing to display affection Wise or ignorant, rich or poor, every one succumbs to
for the dead.
Time, endued with acts, good and bad. What will you do by mourning ? Why do you grieve for one that is dead ? Time is the lord of all, and in obedience to his very nature he casts an equal eye on all things. In pride of youth or in helpless infancy bearing the weight of years or womb, every one is subject to be assailed by Death.
lying in the mother's
Such, indeed,
is
the course of the world.
0^'The jackal
said,
Alas, the affection cherished by your weeping
overwhelmed with
your deceased child has Even this must be the his words of in since case, consequence well-applied fraught with tranquillity and capable of producing convictioni there that one goes back to the town, casting off affection that is so difficult to abandon Alas, selves that are
grief for
been lessened by that light-brained vulture
!
!
I
had supposed that great
is
lamentations for the death of
by men indulging in loud a child and for the corpse on a crematothe grief
felt
rium, like that of kine bereft of calves To-day, however, I understand what the measure of grief is of human beings on earth Witnessing their great affection I had shed tears myself (It seems, however, that !
!
!
One should always exert. Thence does Exertion and destiny, joining together, one succeed through destiny. produce fruits. One should always exert with hopefulness. How can their affection
is
not strong
!)
happiness be had from despondency ? Objects of desire may be won by resolution. Why then do you go back so heartlessly ? Where do you of your own loins, this pergo, abandoning in the wilderness this son petuater of the race of his sires ? Stay here till the sun sets and the
evening twilight comes. You may then take away this boy with yourselves or stay with him. 'The vulture said, I am, ye men, a full thousand years of age today, but I have never seen a dead creature, male or female or of 11
MAHABHABATA
362
Some die in the womb some die revive after death soon after birth some die (in infancy) while crawling (on all fours) some die in youth and some in old age. The fortunes of all creatures, including even beasts and birds, are unstable. The periods of life of Bereaved of all mobile and immobile creatures are fixed beforehand. ambiguous
sex,
!
;
;
;
;
spouses and dear ones and filled with sorrow for(the death of)children, men leave this spot every day with agonised hearts for returning home. Leaving on this spot both friends and foes numbering by thousands,
kinsmen afflicted with grief go back to their homes. Cast off this lifeless body which no longer any animal heat in it and which is as stiff as a Why then do you not go away, leaving the body of peace of wood has become like a piece of wood and whose life has which this child entered a new body ? This affection (which ye are displaying) is unmeaning and this hugging of the child is fruitless. He does not see with his eyes or hear with his ears. Leaving him here, go ye away Thus addressed by me in words which are apparently without delay cruel but which in reality are fraught with reason and have a direct bearing with the high religion of emancipation, go ye back to your Addressed thus by the vulture endued with wisdom respective homes! and capable of imparting intelligence and awakening and knowledge men prepared themselves to turn tfceir backs those the understanding, !
1
Grief, indeed, increaseth to twice
upon the crematorium. at sight of (in life).
its
measure
object and at the remembrance of the acts of that object Having heard these words of the vulture, the men resolved its
to leave the spot.
that time
Just at
the jackal, coming thither
with quick steps, cast his eyes on the child lying in the sleep of death. / 'The jackal said, Why, indeed, do you leave, at the vulture's bidding, this child of golden complexion, adorned with ornaments, and
If you abandon capable of giving the obsequial cake to his ancestors ? him, your affection will not come to an end, nor these piteous lamentaOn the other hand, your grief will certainly be greater. It is tions !
heard that a Sudra named ness having been upheld by child
was restored to
life.
1
Samvuka having been
Rama
and righteousBrahmana the royal sage Sweta slain
of true prowess, a (dead)
Similarly the son of
had died (prematurely). But the monarch, devoted
to virtue,
succeeded
is to the story of Kama having restored a dead During Bama's righteous reign there were no premature deaths in his kingdom. It happened, however, one day that a Brahman father came to Kama's court and complained of the premature death of his Kama instantly began to enquire after the cause. Some einful act in son. some corner of the kingdom, it was suspected, had caused the deed. Soon enough Kama discovered a Sudra of the name of Samvuka engaged in the
1
The allusion
Brahmana
boy.
heart of a deep forest in ascetic penances. The king instantly cut off the man's head inasmuch as a Sudra by birth had no right to do what that man was doing. As soon as righteousness was upheld, the deceased Brahmana boy revived. (Ramayana Uttara kandam). T. t
8ANTI PABVA
363
in reviving his dead child. After the same manner, in your case also, some sage or deity may be willing to grant your desire and show compassion to you that are crying so piteously Thus addressed by the jackal, the men, afflicted with grief and full of affection for the child, !
retraced their steps, and placing the child's head on their laps one after another, began to indulge in copious lamentations. Summoned by their cries, the vulture, coming to that spot, spoke unto them as follows.
'The vulture tears
?
said,
Why
are
you bathing
this
child
with your
Why
palms? At
are you pressing him in this fashion with the touch of your the command of the grim king of justice the child has been
sleep which knows no waking. Those that are endued merit of penances, those that are possessed of wealth, those
sent to that
with that
the
have great
intelligence, in fact, all
the place intended for the dead.
succumb
to death.
Even
this
is
always to be seen that kinsmen casting off thousands of kinsmen young and old, pass their nights and days in grief, rolling on the bare ground. Cease this ardour in putting on the trappings of woe. That this child would come back to life is what It
is
He will not get back his life at the bidding of the jackal. once dies and takes leave of his body, his body never regains person animation. Hundreds of jackals, by laying down their own lives, 1 will passes belief. If a
not succeed in reviving this child in hundreds of years. If, however, Rudra, or Kumar, or Brahman, or Vishnu, grant him a boon, then Neither the shedding of tears, only may this child come back to life !
nor the drawing of long sighs, nor copious lamentations, will bring back this one to life Myself, the jackal, you all, and all the kinsmen !
with all our merits and sins, are on the same road (that one has taken). For this reason one possessed of wisdom should, from a distance, avoid behaviour that displeases others, harsh speeches, of
this one,
this
the infliction of injury on others, the enjoyment of other people's wives, and sin and falsehood Carefully seek righteousness, truth, the good !
compassion for all creatures, sincerity, and honesty! while living, do not cast their eyes upon their sin incur who, They and kinsmen and friends fathers and What will you do, by mothers crying, for him after death, that sees not with his eyes and that stirs not in the least ? Thus addressed, the men, overwhelmed with sorrow and burning with grief on account of their affection for the child,
of others, justice,
!
departed for their homes, leaving the body (on the creamatorium). */" 'The jackal said, Alas, terrible is this world of mortals! Here no creature can escape. Every creature's period of life, again, is short. Beloved friends are always departing. It abounds with vanities and falsehoods, this
this
with
accusations
and
evil
reports
!
Beholding
again
incident that enhances pain and grief, I do not for a moment like world of men Alas, fie on you, ye men, that thus turn back, like !
1
Literally, 'by giving
up their own
bodies.
T.
kAHABfiABAtA
364
vulture's bidding, though
foolish persons, at the
on account of the death
grief
you go away, casting
of this child
Ye
!
off parental affection
you are burning with cruel wights,
how can
upon hearing the words
of a
Happiness is followed by misery, and misery by happiness- In this world which is enveloped by both happiness and misery, none of these two exists uninterruptedly. Ye men of little understandings, whither would ye gOi casting off on the bare vulture
sinful
uncleansed soul
of
?
ground this child of so much beauty, this son that is an ornament of your race ? Verily, I cannot dispel the idea from my mind that this child
endued with comeliness and youth and blazing with beauty is alive! 1 It seems that ye are sure to obtain It is not meet that he should die. Ye that are afflicted with grief on account of the death of happiness this child will surely have good luck today Anticipating the probabiof and inconvenience here for the night) and remain (if lity pain you on hearts own comfort, whither would you, like persons fixing your your !
!
of little intelligence, go, leaving this darling
?
2
O
"Bhishma continued, Even thus, king, the kinsmen of the deceased child, unable to decide upon what they should do, were, for accomplishment of his own purpose, induced by that sinful jackal who uttered agreeable falsehoods,
wandered every night
The
that denizens of the crematorium
in quest of food,
who
to stay in that place.
vulture said,
Dreadful is this spot, this wilderness, that resounds with the screech of owls and teems with spirits and Yakshas and Rakshasas. Terrible and awful, its aspect is like that of a mass of blue clouds. Casting off the dead body, finish the funeral rites! Indeed, throwing away the body, accomplish those rites before the sun sets and before the points of the horizon become enveloped in gloom The I
hawks are uttering are roaring.
their harsh cries. Jackals are howling fiercely. Lions
The sun
The
on the crematorium are of the blue smoke of the funeral pyres. The carnivorous denizens of this place, afflicted with hunger, are yelling in rage. All those creatures of horrible forms that live in this frightful place, all those carnivorous animals of grim features that haunt this desert, will soon assail you. This wilderness is certainly is
setting.
trees
assuming a dark hue in consequence
frightful.
and all
Danger will overtake you. Indeed, if you listen to these false words of the jackal against your own good [sense, verily,
fruitless
of
you are sure
>?
to be destroyed 'The jackal said Stay where you are
in this desert as
!
long as the sun shines.
!
Till the
There
remain here hopefully, induced by parental affection fear, indulging in
child with 1
I.e.,
is
!
fear
sets,
even do ye
Without any
Frightful though this wilderness be, no
sure to come back to
2 Verse 92 and the text.
no
lamentations as ye please, continue to look at this
eyes of affection. he
is
god of day
first line of
The Bengal readings are
life.
T.
93 are differently read in the
better.
T.
Bombay
8ANTI PABVA danger
will
of quiet
overtake you.
and peace.
the world.
Wait
It is
365
In reality this wilderness presents as aspect
here that the as the
as long
Pirn's
sun shines
by thousands took leave of
What
!
are this vulture's
with stupefied understandings ye accept the cruel you and harsh speeches of the vulture, then your child will never come
words
to
If
?
back to life PJL "Bhishma continued, 'The vulture then addressed those men, saying that the sun had set. The jackal said that it was not so. Both the vulture and the jackal
felt
the pangs of hunger and thus addressed
Both
the kinsmen of the dead child.
of
them had girded up
their loins
Exhausted with hunger
for accomplishing their respective purposes.
they thus disputed, having recourse to the scriptures. Moved (alternately) by these words, sweet as nectar, of those two creatures, viz., the bird and the beast, both of whom were endued with the wis-
and
thirst,
dom
kinsmen
of knowledge, the
another to stay there.
At
last,
at
one time wished to go away and at grief and cheerlessness, they
moved by
They did not know that the beast and the bird, skilled in accomplishing their own purWhile the bird poses, had only stupefied them (by their addresses).
waited there, indulging in bitter lamentations.
and the beast, both possessed of wisdom, were thus disputing and while the kinsmen of the deceased child sat listening to them, the great god Sankara, urged by his divine spouse (Uma), came there with eyes bathed in tears of compassion. Addressing the kinsmen of the deceased With hearts I am Sankara the giver of boons child, the god said, !
heavy with
those
grief,
him
deity and said unto child, all of
us
life
men
prostrated themselves before the great
in reply,
life to
by granting
who was our only behoveth thee to grant
Bereft of this one
us are on the point of death this taking
!
It
up our son
!
Thus
solicited, the
of water in his hands, granted extending for a hundred years. Ever employed in the good of all creatures, the illustrious wielder of Pinaka granted a boon unto both the jackal and the vulture in consequence of which illustrious
deity, taking
unto that dead child
their
up a quantity
life
hunger was appeased.
great prosperity, the
O
Filled with
men bowed unto
king, left
delight and having achieved
the god.
Crowned with success, Through persistent
that spot in great joy.
they then, hopefulness and firm resolution and the grace of the great god, the fruits of one's acts are obtained without delay. Behold, the combination
While crying and the resolution of those kinsmen were and dried their tears Behold, with agonised hearts, wiped up
of circumstances
1
!
how
within only a short time, through their
steadiness of resolution,
they obtained the grace of Sankara, and their afflictions dispelled, they chief of the Indeed, through Sankara's grace,
were made happy
O
!
Bharatas, those sorrowing kinsmen were filled with delight at the restoration of their child to
oS that
grief of
life
!
Then,
amazement and
O
king, casting
which their child had been the cause, those Brahmanas,
MAHABHABATA
366
with delight, quickly went back to their town taking the restored child with them. Behaviour like this has been laid down for all the
filled
By frequently listening to this auspicious story fraught with virtue, profit, and salvation, a man obtains happiness both here
four orders.
1
and hereafter.
"
SECTION CLIV and lightmeans of unbecoming by folly provoke, hearted, and boastful speeches, a powerful foe always residing in his vicinity, competent to do good (when pleased) and chastise (when displeased), and always ready for action, how should the former, relying on his own strength, act when the latter advances against him in wrath and from "Yudhishthira
O grandsire,
said,
desire of exterminating
"Bhishma
said,
'If
a
person, weak, worthless,
doth from
him 'In
?'
this
connection
is
O
cited,
chief of
the
Bharatas, the old story of the discourse between Salmali and Pavana.
There was a lordly (Salmali) tree on one of the heights of Himavat. Having grown for many centuries, he had spread out his branches wide around. His trunk also was huge and his twigs and leaves were innu-
Under
his shade toil-worn elephants in rut, bathed in sweat, and many animals of other species also. The circumference of his trunk was four hundred cubits, and dense was the shade of his branches and leaves. Loaded with flowers and fruits, it was the abode of innumerable parrots male and female. In travelling along their
merable.
used to
rest,
merchants and traders, and ascetic residing in the woods, used to rest under the shade of that delightful monarch of the One day, the sage Narada, O bull of Bharata's race, seeing forest. the wide-extending and innumerable branches of that tree and the routes, caravans of
circumference of his trunk, approached and addressed him, saying, O foremost of trees, O, thou art delightful O, thou art charming I
!
O
O charming tree, always delighted at thy sight diverse kinds, and elephants and other animals, Thy branches, cheerfully live on thy branches and under their shade O wide-branched monarch of the forest, and thy trunk are gigantic I Salmali,
I
am
I
delightful birds of
!
!
never see any of them broken by the god of wind Is it, O child, the case that Pavana is pleased with thee and is thy friend so that he pro!
always in these woods ? The illustrious Pavana possessed of great speed and force moveth from their sites the tallest and strongest That sacred bearer of perfumes, trees, and even mountain summits blowing (when he wills) drieth up rivers and lakes and seas, including tects thee
!
the very nether region
!
Without doubt,
for through friendship. It innumerable branches, thou art
this
reason
Pavana protects
thee
though possessed of still graced with leaves and flowers O monarch of .the forest, this thy verdure is delightful since these winged is
that,
!
SANTI PARVA
367
O child, filled with joy, sport on thy twigs and branches During the season when thou puttest forth thy blossoms, the sweet notes of all these denizens of thy branches are heard separately when
creatures,
!
their melodious
they indulge in
songs.
Then, again,
O Salmali,
these
elephants that are the ornaments of their species, bathed in sweat and indulging in cries (of delight), approach thee and find happiness here !
Similarly, diverse other species of animals inhabiting the woods, contri-
bute to adorn thee
!
O
Indeed,
thou lookest beautiful even like
tree,
the mountains Meru peopled by creatures of every kind. Restored to also by Brahmanas crowned with ascetic success, by others engaged of
and by Yatis devoted to contemplation, 1 think, resembles heaven itself 1"
in penances,
this thy region,
I
SECTION CLV 11
'Narada
said,
Without doubt,
O
Salmali, the terrible and irre-
wind always protects thee from friendliness or amity. It god O Salmali, that a close intimacy has come to subsist between seems, thee and the Wind. It seems thou hast said unto him these words, viz,, and it is for this reason that the Wind-god protects thee I am thine I do not see the tree or mountain or mansion in this world that may not, I think, be broken by the Wind. Without doubt thou standest here with all thy branches and twigs and leaves, simply because, O Salmali, thou art protected by the Wind for some reason or reasons of
sistible
I
(unknown "
!
to us)
The
!
The Wind,
Salmali said,
friend nor mate nor well-wisher.
O
regenerate one,
Indeed, he
is
neither
is
neither
my
my
great
Ordainer that he should protect me My fierce energy and might, O Narada, are greater than the Wind's. In truth, the strength of the When the Wind comes up to about only an eighteenth part of mine trees mountains and and other Wind comes in rage, tearing up things, !
!
I
curb
by putting forth mine.
his strength
breaks
many
O
reason,
wrath
Indeed, the
Wind
that
things has himself been repeatedly broken by me. For this
celestial Rishi, I
am
not afraid of him even
when he comes
in
! 4
'Narada
said,
perverse. There equil to the
is
Wind
O
Salmali, thy protection seems to be thoroughly
no doubt
There
no created thing which is Yama, or Vaisravana the the god of wind in might. What need,
in this.
in strength.
Even
is
Indra, or
not equal to therefore, be said of thee that art only a tree
lord of the waters,
is
?
Whatever
creature
1 The word sramana is used in Brahmanical literature to signify a certain order of ascetics or yatis that have renounced work for meditation. It is also frequently employed to mean a person of low life or profession. It should be noted, however, that in Buddhistic literature the word came to be exclusively used for Buddhistic monks. T.
MAHABHARATA
368 in
god
O
world,
this it is
giver of
that
is
WJien that god
life.
whatever
Saltnali, does
the illustrious
act,
at all times the cause of that act, since
Wind-
he that
it is
exerts himself with propriety, he
is
the
makes
living creatures live at their ease. When, however, he exerts improperly, calamities overtake the creatures of the world. What else all
be than weakness of understanding which induces thee to thus withhold thy worship from the god of wind, that foremost of creatures Thou art worthless in the universe, that being deserving of worship ? can
it
and
of a
wicked understanding.
meaning brag
Thy
!
Indeed, thou indulgest only in un-
wrath and other
intelligence being confounded by
evil passions, thou speakest only untruths, O Salmali angry with thee for thy indulging in such speeches
report to the god of wind
all
!
!
I
am
certainly
I shall
myself
words of thine. C/iandaand Saralas and Devadarus and Vetasas
these derogatory
and Syandanas, and Solas, and Dhanwanas and other trees of good souls that are far stronger than thou art, have never, O thou of wicked understanding, uttered such nas,
invectives against the Wind. All of them know the might of the Wind as also the might that is possessed by each of them. For these reasons of trees
those foremost
bow down
Thou, however, through
folly,
their heads in respect to that deity. knowest not the infinite might of the
Wind. I shall, therefore, repair to sing him of thy contempt for him)
the presence of that god (for appri-
!
SECTION CLVI M
words unto the Salmali, persons conversant with Brahma, viz., Narada, represented unto the god of wind all that the Salmali had said about him. Bhishma continued,
that foremost of
"Having
said these
all
1
'Narada said, There is a certain Salmali on the breast of Himavat, adorned branches and leaves. His roots extend deep into the Earth and his branches spread wide around. That tree, O god of wind, disregards thee It is
1
not proper,
O Wind,
He
O
many words fraught with abuse of thyself. Wind, that I should repeat them in thy hearing. I spoke
thou art the foremost of all created things. I too that thou art a very superior and very might being, and that in wrath thou resemblest the Destroyer himself
know,
that
know
!
'Bhishma continued,
'Hearing these words of Narada, the god of wind, wending to that Salmali, addressed him in rage and said as follows. 1
of
me
'The Wind-god said, O Salmali, thou hast spoken in derogation before Narada. Knew that I am the god of wind. I shall
certainly show thee no stranger to me.
my power and might The
I
I
know
thee well.
Thou
art
puissant Grandsire, while engaged in creating
the world, had for a time rested under thee.
It is in
consequence of
SANTI PABVA this incident that it is
thy
own might
!
thou standest unharmed, and not
Thou
regardest
show myself unto thee
I shall
disregard
me
O worst
have hitherto shown thee grace.
I
this that
for
369
me
lightly as
in such a
way
if I
of trees,
consequence of were a vulgar thing. in
that thou mayst not again
1
I
"Bhishma continued, 'Thus addressed, the Salmali laughed in derision and replied, saying, O god of wind, thou art angry with me Do not forbear showing the extent of thy might Do thou vomit all By giving way to thy wrath, what wilt thou do thy wrath upon me to me ? Even if thy might had been thy own (instead of being derived) I am superior to thee in I would not still have been afraid of thee !
!
!
!
should not be frightened They are really strong in understanding. They, on the other hand, are not to be regarded at thee
I
might.
1
Thus addressed, strong that are possessed of only physical strength After this, the Wind-god said, To-morrow I shall test thy strength what the extent is of night came. The Salmali, concluding mentally the Wind's might and beholding his ownself to be inferior to the god, !
!
began to say to himself, All that I said certainly inferior in might to the Wind. strength.
doubt, equal.
I
The Wind,
am weaker
Narada
as
said, is
than other trees.
Therefore, relying upon
Wind.
that arises from the
If
my
But
to
Narada
Verily, he
is
false
I
am
is
strong in
his
!
always mighty. Without no tree is my
in intelligence
intelligence I shall look at this fear
the other trees in the forest
all rely
upon
the same kind of intelligence, then, verily, no injury can result to them from the god of wind when he becomes angry. All of them, however, are destitute of understanding, and, therefore, they do not know, as I
know, why or how the
up !-'
Wind
succeeds in shaking and tearing them
"
SECTION CLVII "Bhishma
said,
"Having
settled this in his mind,
the Salmali,
in
branches, principal and subsidiary, to be cut off. Casting off his branches and leaves and flowers, at morn the tree looked steadily at the Wind as he came towards him. Filled with sorrow, himself caused
all his
rage and breathing hard, the Wind advanced, felling large trees, towards that spot where the Salmali stood. Beholding him divested of
top and branches and leaves and flowers, the Wind, filled with joy, smilingly addressed that lord of the forest which had before such a these words. gigantic appearance,
with rage, O Salmali, I would have done to thee precisely what thou hast done to thyself by lopping off all Thou art now divested of thy proud top and flowers, thy branches and thou art now without thy shoots and leaves. In consequence of thy own evil counsels, thou hast been brought under my power ! "
'The
Wind
said,
Filled
!
'
MAHABHABATA
370
'Hearing these words of the
"Bhishma continued,
Remembering
Salmali felt great shame.
he began to repent greatly for
Wind, the
the words that
also
his folly.
Even
in this
Narada
O
way, tiger among kings, a weak and foolish person, by provoking the enmity of a powerful one, is at last obliged to repent like the Salmali in story. Even when possessed of equal might, people do not suddenly wage
had
said,
with those that have injured them. On the other hand, they A person of foolish understanddisplay their might gradually, O king ing should never provoke the hostility of one that is possessed of hostilities
!
In such cases the intelligence of the intelligent
intelligence.
upon which
trates (the subject
man pene-
employed) like fire penetrating a the most precious possession that a is
it
dry grass. Intelligence is person can have. Similarly, O king, a man can have nothing here more valuable than might. One should, therefore, overlook the wrongs inflicted by a person possessed of superior strength, even as one should of
heap
overlook (from compassion) the acts of a child, and idiot, or one that The wisdom of this saying is witnessed in thy case, O is blind or deaf. (of Duryodhana), O thou of seven the and by thyself), were not, in might, (collected great splendour, of high soul. All the troops (of equal to the single-handed Arjuna Duryodhana), therefore, were routed and slain by that illustrious Pandava, that son of Paka's chastiser, as he coursed on the field of
of foes
slayer
The eleven Akhauhinis
!
battle, relying
on
O king,
I
strength.
have,
O
Bharata, discoursed to
of duties in detail.
What
of Bharata's race, to
hear in
kings and the morality
thee of the duties of else,
own
his
'
dost thou wish to hear
!'
SECTION CLVIII "Yudhishthira
said,
1
desire,
the source from which
detail
which it rests !' "Bhishma
'Hear,
said,
Covetousness alone
is
O
O bull
proceeds and the foundation upon
sin
what the foundation
king,
is
of sin
!
and goodness). From source that sin and irreli-
a great destroyer (of merit
covetousness proceeds
sin.
It is
from
this
giousness flow, together with great misery. This covetousness is the spring of also all the cunning and hypocrisy in the world. It is covetousness that makes men commit sin. From covetousness proceeds
wrath
;
loss of
and
from covetousness that and judgment, deception, pride, arrogance, malice, as also vinfrom covetousness flows
lust
!
it is
dictiveness, shamelessness, loss of
prosperity, loss of virtue, anxiety, and infamy, spring. Miserliness, cupidity, desire for every kind of im-
act, pride of birth, pride of learning, pride of beauty, pride of wealth, pitilessness for all creatures, malevolence towards all, trustless-
proper
ness in respect of
all,
insincerity towards
all,
appropriation of other
people's wealth, ravishment of other people's wives, harshness of speech,
SANTI PABVA
3?1
to speak ill of others, violent craving for the indulgence of lust, gluttony, liability to premature death, violent propensity towards malice, irresistible liking for falsehood, unconquerable
anxiety, propensity
appetite for indulging the passions, insatiable desire ear,
evil-speaking,
boastfulness,
for indulging the arrogance, abstention from duties,
rashness, and perpetration of every kind of evil act, all these proceed from covetousness. In life, men are unable, whether infants or youths or men, to abandon covetousness. Such is the nature of covetousness
that never decays even with the decay of life. Like the ocean that can never be filled by the constant discharge of even innumerable rivers of
immeasurable depths, covetousness acquisitions to any extent.
is
incapable of being gratified by
The covetousness, however, which
is never and satiated gratified by acquisitions by the accomplishment of desires, that which is not known in its real nature by the gods, the Qandharvas,
the Asuras, the great snakes, and, in fact, by all classes
of beings, that
along with that folly which invites the heart to the unrealities of the world, should ever be conquered by a person of cleansed soul. Pride, malice, slander, crookedness, and incapacity to irresistible passion,
hear other people's good, are vices, O descendant of Kuru, that are to be seen in persons of uncleansed soul under the domination of covetousness. Even persons of great learning who bear in their minds all the voluminous scriptures, and who are competent to dispel the doubts of others, show themselves in this respect to be of weak understandings and feel great misery in consequence of this passion. Covetous men are wedded to envy and wrath. They are outside the pale of good
behaviour.
Of crooked
hearts, the speeches they utter are sweet.
They
resemble, therefore, dark pits whose mouths are covered with grass. They attire themselves in the hypocritical cloak of religion. Of low (if need be) the standard of Relying upon the strength of apparent reasons, they create diverse kinds of schisms in religion. Intent upon accom-
minds, they rob the world, setting up
religion and virtue.
plishing the purposes of cupidity, they destroy the
When
ways
of righteousness.
wicked-souled persons under the domination of covetousness
apparently practise the duties of righteousness, the consequence that results is that the desecrations committed by them soon become current Pride, wrath, arrogance, insensibility, paroxysms of joy and sorrow, and self-importance, all these, O descendant of Kuru, are to be seen in persons swayed by covetousness. Know that they who are always under the influence of covetousness are wicked. I shall now tell thee of those about whom thou askest, viz., those who are called good and whose practices are pure. They who have no fear of an obligation to return to this world (after death), they who have no fear of the next world, they who are not addicted to animal food and who have no
among men.
agreeable and no dislike for what is otherwise, they to good behaviour is ever dear, they in whom there is self-restraint,
liking for
whom
what
is
MAHABHARATA
372
pleasure and pain are equal, they who have truth for their high refuge, they who give but not take, they who have compasand guests, they who are always sion, they who worship Pirn's, gods,
they to
whom
ready to exert themselves (for the good of others), they who are universal benefactors, they who are possessed of great courage (of mind), they who observe all the duties laid down in the scriptures, they who are devoted to the good of all, they who can give their all and lay
O
their very lives for others, are regarded as good and virtuous, Bharata ! Those promoters of righteousness are incapable of being
down
Their conduct, conformable to the model set by the righteous men of old, can never be otherwise. They are perfectly fearless they are tranquil they are mild and forced away from the path of virtue.
:
;
;
they always adhere to the right path. Full of compassion, they are always worshipped by the good. They are free from lust and wrath. They are not attached to any worldly object. They have no pride. They are observant of excellent vows- They are always objects of regard.
Do
thou, therefore, always wait upon
tion from them.
They never acquire
it is
virtue,
They acquire
sake of wealth or of fame.
religion for
There
instrucfor the
on the other hand, because
it,
a duty like that of cherishing the body.
and sorrow do not dwell in them.
them and seek
O Yudhishthira,
Fear, wrath, restlessness,
is
misleading their fellowmen.
not the outward garb of There is no mystery with
them. They are perfectly contented. There is no error of judgment They are always devoted to truth and arising from covetousnesssincerity. Their hearts never fall from righteousness. Thou shouldst show thy regard for them always, O son of Kunti They are never !
delighted at any acquisition or pained at
any
to anything, and freed from pride, they are Goodness, and they cast an equal eye on all.
woe, the agreeable and the disagreeable,
men
Without attachment wedded to the quality of
loss.
life
Gain and loss, weal and and death, are equal in
of firm tread,
engaged in the pursuit of (divine) the path of tranquillity and righteousness. knowledge, and devoted to Keeping thy senses under restraint and without yielding to heedlessness, the eyes of those
thou shouldst always worship those high-souled persons love for virtue.
O blessed one,
one's words
only through the favour of the gods. " 1
who
bear such
become productive
of good
Under other circumstances, words
'
produce evil consequence.
1 This is how Nilakantha seems to explain the line, Bbisbma is anxious about the effect of his instructions. He says that those instructions would bear fruit if the gods will it j otherwise, his words would go for nothing, however carefully he might speak, T,
SECTION CLIX 'Thou hast
"Yudhishthira said, foundation of
evils
all
ignorance in detail
said,
covetousness,
is
I
O
grandsirc,
wish,
O sire,
the
that to hear
of
!'
The
who commits sin through ignorance, end is at hand, and who always hates those that are of good behaviour, soon incurs infamy in the world. In consequence of ignorance one sinks into hell. Ignorance is the spring of misery. Through ignorance one suffers afflictions and incurs great "Bhishma
who
does not
said,
know that
person
his
danger.' u
Yudhishthira
said,
'I
desire,
O
king, to hear in detail the origin,
the place, the growth, the decay, the rise, the root, the inseparable attribute, the course, the time, the cause, and the consequence, of l ignorance. The misery that is felt here is all born of ignorance f
"Bhishma vanity,
lust,
and
jealousy,
'Attachment, hate,
said,
loss of
judgment, joy, sorrow,
wrath, pride, procastination, idleness, desire, aversion, all other sinful acts are all known by the common name
Hear now, O king, in detail, about its tendency, growth and other features after which thou enquirest. These two, viz- ignorance and covetousness, know, O king, are the same (in substance). Both are productive of the same fruits and same faults, O Bharata Igno2
of ignorance.
t
!
rance has
its
As covetousness grows, ignorance where covetousness exists. As covetous-
origin in covetousness.
also grows. Ignorance exists there
ness decreases, ignorance also decreases. tousness. Manifold again
is
It rises
the course that
it
with the
takes.
The
rise of
cove-
root of cove-
Loss of judgment, again, is its inseparable ignorance's course. The time when ignorance appear is when objects of covetousness are not won. From one's ignorance proceeds covatousness, and from the latter proceeds ignorance. (Covetousness, therefore, is both the cause and consequence of ignortousness
is
attribute.
loss of
judgment.
Eternity
is
productive of all. For these reasons every one should avoid covetousness. Janaka, and Yuvanaswa, and Vrishadarbhi, and Prasenajit, and other kings acquired heaven in consequence of
Covetousness
ance),
their having
is
repressed covetousness.
Do
thou also in the sight of
all
persons, avoid covetousness by a strong resolution, O chief of the Kurus Avoiding covetousness thou shalt obtain happiness both here " and in the next world. !
1
1 The commentator explains that including the first, altogether 12 questions are put by Yudhishthira. T. 2 This is an auswerto the first question, viz., the general aspect of ignorance, T.
SECTION CLX "Yudhishthira said, 'O grandsire, O thou of virtuous soul, what, 1 indeed, is said to be productive of great merit for a person attentively engaged in the study of the Vedas and desirous of acquiring virtue ? That which is regarded in this word as productive of high merit is of
O
grandsire, kinds as set forth in the scriptures. Tell me, about that which is regarded as such both here and hereafter ! The Bharata path of duty is long and has innumerable branches!
diverse
O
!
those duties what are those
few that should, according to Amongst thee, be preferred to all others for observance ? Tell me, O king, in detail, about that which is so comprehensive and which is so manybranched
!'
"Bhishma
speak to thee of that by which thoumayst Possessed as thou art of wisdom, thou shalt be
said,
'I
attain to high merit.
shall
I will impart to thee, like a person gratiThe rules of duty that have been with having quaffed nectar each the uttered by relying upon his own wisdom, are great Rishis, many. The highest among them all is Self-restraint. Those amongst the ancients that were acquainted with truth said that self-restraint
gratified with the knowledge. fied
!
leads to
As regards
the highest merit.
self-restraint
is
his
eternal
duty.
It
the
is
Brahmana
in
particular,
from self-restraint that he
obtains the due fruition of his acts. Self-restraint, in his case, surpasses (in merit) charity
and
sacrifice
enhances (his) energy. restraint a
and study
Self-restraint
man becomes
cleansed of
is
of the
Vedas.
Self-restraint
highly sacred.
all" his
sins
Through selfand endued with
energyi and as a consequence, attains to the highest blessedness. We have not heard that there is any other duty in all the worlds can equal Self-restraint, according to all virtuous persons, is the foremost of highest of virtues in this world. Through self-restraint, men, a person acquires the highest happiness both here and hereafter. self-restraint.
O
Endued with self-restraint, one acquires great virtue. The selfrestrained man sleeps in felicity and awakes in felicity, and moves through the world in felicity. His mind is always cheerful. The man who is without self-restraint always suffers misery. Such a man brings upon himself many calamities all born of his own faults. It has been said that I shall
in all the four
now
restraint.
tell
modes
of life self-restraint
is
the best of vows.
thee those indications whose sum total
is
called self-
Forgiveness, patience, abstention from injury, impartiality,
1 The word Sreayas has a peculiar meaning. It implies, literally, the best of all things ; hence, ordinary, in such passages, it means beautitude or the highest happiness that one may acquire in heaven. It means also those acts of virtue by which that happiness may be acquired. It should never be understood as applicable to anything connected with earthly happiness, unless, of course, the context would imply it. T.
SANTI PABVA
376
conquest of the senses, cleverness, mildness, modesty, from wrath, contentment, sweetness of from malice, the union of all these is freedom benevolence, speech, It also consists, O son of Kuru, of veneration for the self-restraint. truth, sincerity,
steadiness, liberality, freedom
preceptor and universal compassion. The self-restrained man avoids both adulation and slander. Depravity, infamy, false speech, lust> covetousness, pride, arrogance, self-glorification, fear, respect, are all
He
obloquy.
tions (in the
avoided by the self-restrained man. He never incurs from envy. He is never gratified with small acquisi-
form
of earthly happiness of 1
filled.
bound by the attachments that 1
am
in
He
is
even
like the
is never from earthly connectionslike to those I am thine, Thou art thine, They are in
of self-restraint
who adopts the practices who never indulges in slander or
them. Such a man,
woods, and
the
any kind).
The man
arise
involved in sentiments like these, cities or
dis-
free
is
ocean which can never be
me, and
envy and
of either
adulation,
attains to emancipation. Practising universal friendliness,
and possessed of virtuous behaviour, of cheerful soul and endued with knowledge of soul, and liberated from the diverse attachments of the Earth, great is the reward that such a person obtains in the world to me.
Of excellent
conduct and observant of duties, of cheerful soul and possessed of learning and knowledge of self, such a man wins esteem while here and All acts that are regarded as good on attains to a high end hereafter. those acts that are practised by the righteous, constitute the person that is good never path of the ascetic possessed of knowledge. deviates from that path. Retiring from the world and betaking him-
Earth,
all
A
self
to a life
in the
woods, that learned person having a complete
control over the senses of his decease,
is
who
treads in that path, in quiet of expectation sure to attain to the state of Brahma. He who has no
whom no creature is afraid, has, after the nor fear to encounter. 2 He who exhausts his body, merits (by actual enjoyment) without seeking to store them up, who casts an equal eye upon all creatures and practises a course of universal As the track of birds along the sky or friendliness, attains to Brahma. fear of
any creature and of
dissolution of
his
over the surface of water cannot be discerned, even so the track of such a person (on Earth) does not attract notice. For him, O king, who abandoning home adopts the religion of emancipation, many bright worlds wait to be'enjoyed by him for eternity. If, abandoning all acts, of fowl
1 The sense is that such a man never sets his heart upon things of the Earth, and accordingly these, when acquired, can never satisfy him. His aspirations are so great and so high above anything this Earth can give him that the attainment of even the region of Brahma cannot, as the commentator explains, gratify him. At first sight this may look like want But in reality, it is not so. The grandeur of his aspiraof contentment. tions is sought to be enforced. Contentment applies only to ordinary acquisitions, including even blessedness in heaven. T.
2
I.e. ,
such a
man
is
sure of attaining to a blessed end.
T.
MAHABHABATA
376
abandoning penances in due course, abandoning the diverse branches abandoning all things (upon which worldly men set one becomes pure in his desires, liberated from all their hearts), 1 restraints. of cheerful soul, conversant with self, and of pure heart, one then wins esteem in this world and at last attains to heaven. That of study, in fact,
eternal region of the grandsire, which is sprung from Vedic penances, 2 is concealed in a cave, can be won by only self-restraint,
and which
takes pleasure in true knowledge, who has become enlightened, and who never injures any creature, has no fear of coming back to this
He who
world, far
any fear
in self-control.
fault
who
less,
has self-control
is
of the other. 3
in respect
No
There
only one
is
A
second fault
is
noticeable in
men
as
weak and imbecile.
regarded by
it.
person
O
thou
of great wisdom, this attribute has only one fault. Its merits are many. By forgiveness (which is only another form of self-control), the man of
self-control
man
may
innumerable worlds.
easily acquire
of self-control for a forest
?
Similarly,
the forest to him that has no self-control
?
O
What
need has a
Bharata, of what use
That
is
a forest
is
where the "
even a sacred asylum !' Vaisampayana continued, "Hearing these words of Bhishma, Yudhishthira became highly gratified as if he had quaffed nee tar. Again
man
of self-control dwells, and that
is
the king asked that foremost of virtuous men. That perpetuater of Kuru's race (questioned by his grandson) once more began to cheerfully 1 '
discourse (on the topic raised).
SECTION CLXI "Bhishma
said,
They
that are possessed of knowledge say that
everything has penance for his root. That foolish person who has not undergone penances does not meet with the rewards of even his own
The
puissant Creator created all this universe with aid of penances. After the same manner, the Rishis acquired the Vedas through the
acts.
power of penances. It was by the aid of penances that the Grandsire created foodi fruits and roots. It is by penances that persons crowned with ascetic success behold the three worlds, with rapt souls. Medicines and all antidotes to injurious substances, and the diverse acts (seen here), produce their intended results through the aid of penance.
The accomplishment
of all
purposes depends upon penance. Whatever
things there are that apparently unattainable are sure to be won by the aid of penance. Without doubt, the Rishis obtained their sixfold 1
Such as distinctions
of caste, of dress, of food,
T.
2 A reference to the region of Brahma, which is supposed to be located within every heart. One reaches that region through penances and selfdenial. The sense, of course, is that his is that pure felicity of the heart who has succeeded in driving off all evil passions therefrom. T. 3 The word used here is Buddha&ya (genetive of Buddha). this verse be a reference to the Buddhistic idea of a Buddha ? T.
May
not
SANTI PARVA divine attributes through penance.
A
377
person that drinks alcoholic others without
stimulants, one that appropriates the possessions of
their consent, one guilty of foeticide, one that violates one's preceptor's
cleansed by penance properly practised. Penances are of kinds. They exhibit themselves through various outlets. Of all
bed, are
many
all
kinds of penance, however, that one may practise after abstaining from pleasure and enjoyment, abstention from food is the highest and
The penance involved
best.
in abstention
from food
superior,
is
O
king, to even compassion, truthfulness of speech, gifts, and restraining the senses. There is no act more difficult to accomplish than gift. There is no mode of life that is superior to serving one's mother. There is no creature superior to those that are conversant with the three
Renunciation
constitute
the
highest penance. People keep their senses under control for taking care their virtue and heaven. In respect of such control over the senses as also in the acquisition of virtue, there is no penance higher than abstention from
Vedas.
Similarly,
The
food.
Rishis, the
gods,
human
beings, beasts, birds, and what-
ever other creatures there are, mobile or immobile, are
all
devoted to
penances, and whatever success they win is own through penance. Thus it was through penance that the gods acquired their superiority. These (luminaries in the firmament) that have got their shares of feli-
Without doubt, city, are always the results of penance. penance the very status of godhead may be acquired !"
through
SECTION CLXII "Yudhisthira all
'Brahmanasand Ri&his and
said,
applaud the duty of truth.
I
Pitris
desire to hear of truth.
and the gods Discourse to
me upon it, O grandsire What are the indications, O king, of truth ? How may it be acquired? What is gained by .practising truth, and how ? Tell me all this 1
!'
"Bhishma
'A confusion of the duties of the four orders is That which is called Truth always exists in a pure
said,
never applauded. and unmingled state in every one of those four orders. With those that are good, Truth is always a duty. Indeed, Truth is an eternal duty. One should reverentially bow unto Truth. Truth is the highest
duty Truth is penance Truth is Yoga and the eternal Brahma. Truth has been said to be Sacrifice of a
refuge (of
Truth
is
all).
Truth
is
;
;
;
Everything rests upon Truth. I shall now tell thee the forms of Truth one after another, and its indications also in due order. It behoveth thee to hear also as to how Truth may be acquired. Truth, high order.
O Bharata,
1
as it exists in all the world,
that Truth assumes are impartiality, 1 4ft
J.a.,
both are equally
efficacious.
is
of thirteen kinds.
The forms
self-control, forgiveness,
T.
modesty.
MABABHARATA
378
endurance, goodness, renunciation, contemplation, dignity, fortitude, compassion, and abstention from injury. These, O great monarch, are Truth is immutable, eternal, and unthe thirteen forms of Truth be It through practices which do not militate acquired may changeable. !
with any of the other virtues. It may also be acquired through Yopa. When desire and aversion, as also lust and wrath, are destroyed, that attribute in consequence self
eye,
and one's is
called
foe,
upon
of
which one
is
able to look
upon
one's
own
one's good and one's evil, with an unchanging
impartiality.
Self-control consists in never wishing for
another man's possessions, in gravity and patience and capacity to allay the fears of others in respect to one's own self, and immunity from disease. It
tice of
may be acquired through knowledge. Devotion
liberality
and the observance
to the prac-
of all duties are regarded by the
wise as constituting goodwill. One comes to acquir universal goodAs regards unforgiveness and forwill by constant devotion to truth. be stated that should the it attribute through which an esgiveness,
teemed and good man endures both what
agreeable and disagreeable, This virtue may well be acquired through is
is said to be forgiveness. the practice of truthfulness. That virtue in consequence of which an intelligent man, contented in mind and speech, achieves many good
deeds and never incurs the censure of others,
is
called modesty.
It is
acquired through the aid of righteousness. That virtue which forgives is called endurance. It is a form of for-
for the sake of virtue and profit giveness.
It is
acquired through patience, and
people to one's
self.
The
its
purpose
is
to attach
casting off of affections as also of all
earthly
Renunciation can never be acand malice. That virtue quired except by one who is divested of wrath with and care, to wrathfulness one does which of good, in consequence It hath no particular shape and conall creatures is called goodness. That virtue owing sists in the divestment of all selfish attachments. to which one remains unchanged in happiness and misery is called fortitude. That wise man who desires his own good always practises this virtue. One should always practise forgiveness and deyotedness to truth. That man of wisdom who succeeds in casting off joy and fear and wrath, succeeds in acquiring fortitude. Abstention from injury as regards all creatures in thought, word, and deed, kindness, and gift, are the eternal duties of those who are good. These thirteen attributes, though apparently distinct from one another, have but one and the All these, O Bharata, support Truth and same form, viz., Truth. It is impossible, O monarch, to exhaust the merits strengthen it. of Truth. It is for these reasons that the Brahmanas, the Pitris, and the gods, applaud Truth. There is no duty which is higher than Truth, and no sin more heinous than untruth. Indeed, Truth is the very foundation of righteousness. For this reason one should never destroy Truth. From Truth proceed gifts, and sacrifice with presents, as well as the threefold Agnihotras, the Vedas, and everything else that leads to righteousness. Once on a time a thousand Horse-sacrifices and Truth were weighed against each other in the balance. Truth weighed heavier than a thousand Horse-sacrifices.' possessions,
is
called renunciation.
'
SECTION CLXIII Tell me, O thou of great wisdom, everywhich spring wrath and lust, O bull of Bharata's race, and sorrow and loss of judgment, and inclination to do evil to others), and jealousy and malice and pride, and envy, and slander, and "Yudhishthira
said,
thing about that from
(
incapacity to bear the good of others, and unkindness, and fear.
me
everything truly and in detail about all these !' 'These thirteen vices are regarded as very said, all creatures. These, O monarch, approach and tempt powerful foes of men from every side. They goad and afflict a heedless man or one that Tell
"Bhishma
is
Indeed, as soon as they see a person, they assail him
insensate.
wolves jumping upon tbeir prey. From these proceed From these proceed all kinds of sin. Every mortal, kinds of all grief. O foremost of men, should always know this. I shall now speak to thee powerfully like
of their
the objects
origin, of
O
of their destruction,
upon which they
lord of Earth
!
rest,
Listen, first,
O
and
of the
means
king, with undi-
vided attention, to the origin of wrath truly and in detail Wrath springs from covetousness. It is strengthened by the faults of others. Through forgiveness it remains dormant, and through forgiveness it disappears. As regards lust, it springs from resolution. Indulgence !
strengthens it,
it
When
it.
the
disappears and dies.
and covetousness. knowledge
It
it
people.
disappears.
But
in
men
of true knowledge-
disappears in consequence of compassion and
In consequence of
of self.
of that disregard for train),
man of wisdom resolutely turns away from Envy of others proceeds from between wrath
1
all
It
compassion
for all creatures,
and
worldly objects (that also arises
knowledge brings in its from seeing the faults of other
of intellgence it quickly disappears in
Loss of judgment has
its
origin in
consequence
ignorance and
When the man whom this fault proceeds from sinfulness of habit. in (the company and counsels of) wise assails begins to take delight men, the vice at once and immediately hides its head. Men, O thou From that circumstance of Kuru's race, see conflicting scriptures. true Knowledge springs the desire for diverse kinds of action. has been gained, that desire is allayed. The grief of an embodied creature proceeds from affection which is awakened by separation. When,
When
however, one learns that the dead do not return (whatever the grief one may feel for them), it subsides. Incapacity to bear other people's good proceeds from wrath and covetousness. Though compassion for every creature and in consequence of a disregard for all earthly objects, Malice proceeds from the abandonment of truth it is extinguished. and indulgence in wickedness. This vice, O child, disappears in consequence of one's waiting upon the wise and good. Pride, in men, springs from birth, learning, and prosperity. When those three, however, are truly known, that vice instantly disappears. Jealousy springs from In the second line the is a triplet. nirvedat and rot nirdesat. Avadya is fault. Vinivartate is understood at the end of the third line, as suggested by Kilakantba. Both the Bengali versions of 9 are incomplete, the Burdwan being also 1
In the Bengal texts, verse 9
correct reading
incorrect.
T.
is
MAHABHA&ATA
38o
and delight in low and vulgar people.
lust it is
From
destroyed.
In consequence of
wisdom
errors (of conduct) inconsistent with the ordinary
course of men, and through disagreeable speeches expressive of averIt disappears, sion, slander takes its rise. king, upon a survey of the
O
When
whole world. one
the person that injures is powerful and the injured unable to avenge the injury, hate shows itself. It subsides,
is
however, through kindliness. Compassion proceeds from a sight of the That helpless and miserable persons with whom the world abounds. sentiment disappears when one understands the strength of virtue. 1 Covetousness in all creatures spring from ignorance. Beholding the It has instability of all objects of enjoyment, it suffers destruction. been said that tranquility of soul can alone subdue all these thirteen
All
faults.
the sons of Dhritarashtra.
these thirteen faults stained
Thyself, always desirous of truth, hast conquered
all of
those vices in
consequence of thy regard for seniors."
SECTION CLXIV 'I know what benevolence is, in consequence said, observation of persons that are good. I do not, however, know them that are malevolent, nor the nature of their acts, O Bharata.
"Yudhishthira
of
my
Indeed, people avoid malevolent persons of cruel deeds even as they avoid thorns and pitfalls and fire. It is evident, Bharata, that he
O
who
malevolent
is
Therefore,
after,
sure to burn (with misery) both here
is
O
thou of Kuru's race,
acts of such a person are
"Bhishma an
feel
tell
me
what,
and here-
in truth,
the
!'
'Malevolent persons always do wicked acts and doing them. They slander others and
said,
irresistible inclination for
incur obloquy themselves. They always regard themselves as cheated is their due. malevolent person brags of his own acts of
A
of what
charity. deceitful, is
He
and
arrogant.
and suspects
with malicious eyes. He is very mean. He is cunning. He never gives others their dues. He keeps evil company and is always boastful. He fears with whom he comes into contact. He is of foolish
sees others full of
He all
He praises his associates. understanding. He practises miserliness. He cherishes an inordinate aversion and hatred for all recluses who have retired into the woods. is
utterly regardless of
He
full of lies.
He
takes delight in injuring others.
He
He
merits and faults of others.
exceedingly covetous, and a person regards a virtuous and accomplished as a pest, and thinking everybody else to be like himself never
is
always acts cruelly.
man
He
distinguishing the
trusts
any one.
is
discontented.
is
Such
Such
a
person proclaims the faults of other people
1 The commentator explains that compassion, like the faults enumerated above, agitates the heart and should be checked for the sake of individual happiness or tranquillity of soul. T.
SANTI PAEVA however unsuspected those
faults
381
might be.
With regard to own self, he
such
does however, not refer to them even remotely, for the sake of the advantage he reaps from them- He regards the person that does him good as a simpleton whom he has cleverly deceived. He is filled with regret for as are similar to those that stain his
faults,
having at any time made any gift of wealth even unto a benefactor. Know him for a malevolent and a wicked person who quietly and alone takes edibles and drinks and other kinds of food that are regarded
even when persons are standing by with wishful eyes. He on who dedicates the first portion to Brahmanas and takes what remains, dividing it with friends and kinsmen, attains to great I have now, O felicity in the next world and infinite happiness here. chief of the Bharatas, said unto thee what the indications are of the wicked and malevolent man. Such a person should always be avoided by a man of wisdom. choice,
the other hand,
1
'
SECTION CLXVI "Bbishma said, 'For enabling such pious and impoverished Brahmanas as have been robbed of their wealth (by thieves), as are engaged in the
of
performance
sacrifices, as
are
well conversant with
all
the
Vedas, and as are desirous of acquiring the merit of righteousness, to discharge their obligations to preceptors and the Pitris and pass their t
and studying the scriptures, wealth and knowledge, O Unto those Brahmanas that are not poor, Bharata, should be given.
days in reciting
1
O best of the Bharatas, should be given As only the Dakshina, fallen away (in consequence of their sinful have that those regards 2
!
deeds) from
them
uncooked food should be given to 3 The Brahmanas are the sacrificial altar.
the status of Brahman,
outside the limits of
the Vedas themselves
and
all
the Sacrifices with
Desirous of excelling one another, they
large
always perform
presents. sacrifices,
impelled by their virtuous inclinations. The king should, therefore, make presents of diverse kinds of valuable wealth unto them. That
Brahmana who hath a sufficiency of stores for feeding his family for 4 If notwithstanding three or more years, deserves to drink the /Soma. 1 In India, from the remotest times, preceptors are excluded from charging their pupils any fees for the instruction they give. No doubt, a final fee, called Gurudak&hina, is demandable, but that is demandable after the pupil has completed his studies. To sell knowledge for money To this day in all the indegenous tales of the country, is a great sin. In addition to this, the pupils instruction is imparted free of all charges. are fed by their preceptors. The latter, in their turn, are supported by the charity of the whole country. T.
2 3
the present or gift made in sacrifices. Vahirvedichakrita
Dakshina
is
T.
4 I. e., such a person may perform a grand sacrifice in which Soma is offered to the gods and drunk by the sacrificer and the priests. V.
MAHABHARATA
382
presence of a virtuous king on the throne, the sacrifice begun by any body, but especially by a Brahmana, cannot be completed for want of only a fourth part of the estimated expenses, then the king should, for the completion of that sacrifice, take away from his kinsmen the the
wealth of a Vaisya that is possessed of a large flock of cattle but that The Sudra is averse from sacrifices and abstains from quaffing Soma. has no competence for performing a sacrifice. The king should, thereaway (wealth for such a purpose) from a Sudra house of
fore, take 1
The king should also, without any scruple, take away from the wealth of him who does not perform sacrifices kinsmen their though possessed of a hundred kine and also of him who abstains from ours.
sacrifices
though possessed of a thousand kine. The king should always away the wealth of such a person as does not practise
publicly take
By acting in this way the king earns great merit. Listen again to me. That Brahmana who has been forced by want to abstain 2 from six meals, may take away without permission, according to the charity,
rule of a person that cares only for today without any thought of the
morrow, only what
necessary for a single meal, from the husking tub or the field or the garden or any other place of even a man of low pursuits. He should, however, whether asked or unasked, inform the 3 If the king be conversant with duty he should not king of his act. is
any punishment upon such a Brahmana. He should remember that a Brahmana becomes afflicted with hunger only through 4 Having ascertained a Brahmana's the fault of the Kshattriya. learning and behaviour, the king should make a provision for him, and inflict
protect
him
father protects the son of his
as a
own
On
loins.
the
expiry of every year, one should perform the Vaisyanara sacrifice (if he is unable to perform any animal or Soma sacrifice). They who are
conversant with religion say that the practice of an act laid down in the alternative, is not destructive of virtue. The Viswedevae, the
Saddhyas the Brahmanas, and great Rishis, fearing death in seasons of distress, do not scruple to have recourse to such provisions in the scriptures as have been laid down in the alternative. That man, howt
who while
according to the primary provision, betakes himself to the alternative, comes to be regarded as wicked person and never succeeds in winning any felicity in heaven. A Brahever,
able
to
live
mana conversant with the Vedas should never speak 1
that
The 2
and
The Burdwan
translator, misled by the particle nah, supposes an injunction against the spoliation of a Sudra. here is equal to 'ours'. T.
this verse contains fact is, the I. e.,
nah
who
has fasted for three whole days.
Aswastana vidhana is the rule thinking of the morrow. T. 8
of his energy
T.
of providing only for
today \vitbout
4 The sense, of course, is that if a Brahmana starves, that the king having neglected his duty of providing for him. V.
is
due to
BANTI PABVA to the
knowledge
king.
(It
is
383
the duty of the king to ascertain
it
Comparing again the energy of a Brahmana with that of the former will always be found to be superior to the latter. For reason the energy of the Brahmanas can scarcely be borne or
himself).
king, the this
resisted
by
a king.
The Brahmana
said to be creator, ruler, ordainer,
is
and god. No word of abuse, no dry speeches, should be addressed to a Brahmana. The Kshattriya should cross all his difficulties by the aid of the might of his arms. The Vaisya and the Sudra should conquer their difficulties by wealth; the Brahmana should do so by Mantras and homa. None of these, viz., a maiden, a youthful woman, a person unacquainted with mantras, an ignorant wight, or one that is impure, is competent to pour libations on the sacrificial fire. If any of these do so, he or she is sure to fall into hell, with him for whom they act. For this reason, none but a Brahmana conversant with the Vedas and skilled in all sacrifices should become the pourer of sacrificial libations. They who are conversant with the scriptures say that man who, having fire, does not give away the dedicated food as not the kindler of a sacrificial fire. person should, with
kindled the sacrificial
Dakshina,
is
A
under control, and with proper devotion, do all the acts of merit (indicated in the scriptures). One should never worship the Dakshina deities in sacrifices in which no is given. A sacrifice not comhis senses
pleted with Dakshina, (instead of producing merit) brings about the des^ truction of one's children, animals, and heaven. Such a sacrifice destroys also the senses, the fame, the achievements, and the very period
one has.
Those Brahmanas that
with women in their whose families have no members conversant with the Vedas, are regarded as Sudras in act. 1 That Brahmana who, having married a Sudra girl, resides for twelve
of life, that
season, or
who never perform
lie
sacrifices, or
continuous years in a village has only a well for
its water supply, becomes a Sudra in act. That Brahmana who summons to his bed an unmarried maiden, or suffers a Sudra, thinking him worthy of respect, to sit upon the same carpet with him, should sit on a bed of dry grass behind some Kshattriya or Vaisya and give him respect in that fashion. 2
It is by this manner that he can be cleansed. Listen, O king, to my words on this subject. The sin that a Brahmana commits in a single
night by respectfully serving a member of a lower order or by sporting with him in the same spot or on the same bed, is cleansed by observing the practice of sitting behind a Kshattriya or a Vaisya grass for three sinful
nor one that
is
spoken
A
to a
on a bed
2
mean
being)
T,
'regarding
of dry
falsehood spoken in
woman.
O
jest is not nor one that is king,
This verse is read differently in the Bombay text. T. I follow Nilakantha in rendering abrahmanam manyamanah.
1
also
;
continuous years.
himself to be a fallen
Brahmana
(for
It
may
the time
MAHABHAEATA
384
nor one spoken for benefitspoken on an occasion of marriage nor one spoken for saving one's own life. ing one's preceptor These five kinds of falsehood in speech, it has been said, are not One may acquire useful knowledge from even a person of sinful. ;
;
low pursuits, with devotion and reverence, One may take up gold, without any scruple, from even an unclean place. A woman that is the ornament of her sex may be taken (for wife) from even a vile race. Amrita, if extracted from poison, may be quaffed women, jewels and ;
and water, can never, according to the scriptures, be impure or unclean. For the benefit of Brahmanas and kine, and on occasions of transfusion of castes, even a Vaisya may take up weapons other valuables,
for his own safety. Drinking alcoholic liquors, killing a Brahmana, and the violation of the preceptor's bed, are sins that, if committed consciously, have no expiation. The only expiation laid down for them is death. The same may be said of stealing gold, and the theft of a Brahmana's property. By drinking alcoholic liquors, by having congress with one with whom congress is prohibited, by mingling with a fallen person, and (a person of any of the other three orders) by having congress with a Brahmani woman, one becomes inevitably fallen. By mixing with a fallen person for one whole year in such matters as ofBciation in sacrifices and teaching sexual congress, one becomes fallen. One. however, does not become so by mixing with a fallen person in such matters as riding on the same vehicle, sitting on same seat, and eating in the same line. Excluding the five grave sins that have been mentioned above, all other sins have expiations provided
Expiating those sins according to the ordinances laid down In the case of those for them, one should not again indulge in them. who have been guilty of the first three of these five sins, (vi*., drinking
for them.
Brahmana, and violation of the preceptor's no restriction for their (surviving) kinsmen about taking food and wearing ornaments, even if their funeral rites remain unperformed when they die. The surviving kinsmen should make no scruple alcoholic liquors, killing a
bed), there
is
about such things on such occasions. A virtuous man should, in the his duties, discard his very friends and reverend seniorsIn fact, until they perform expiation, they that are virtuous should not
observance of
A man that has acted sinfully destroys and by penances. By calling a afterwards virtuously a the of theft. thief sin thief, one incurs By calling a person thief who, however, is not a thief, one incurs a sin just double the sin of theft even talk with those sinners.
his sin
1
by acting
I
The maiden who
suffers her
virginity to be defloured
fourths of the sin of Brahmanicide, while the
man
incurs three-
that deflours her
1 Verse 41 is a triplet. The second line, as read both in the Bengal and the Bombay texts, seems to be vicious. The reading noticed by Nilakantha in his notes is certainly better. I adopt it accordingly. T.
SANTI PARVA
885
fourth part of that of Brahmanicide. By Brahmanas or by striking them, one sinks in infamy for a slandering hundred years. By killing a Brahmana one sinks into hell for a thousand years. No one, therefore, should speak ill of a Brahmana or slay him. If a person strike a Brahmana with a weapon, he will have to live in
incurs a sin equal to a
years as the grains of dust that are soaked by the blood flowing from the wounded. One guilty of foeticide becomes cleansed if he dies of wounds received in battle fought for the sake of kine and
many
hell for as
He may also be cleansed by casting his person on a blazing drinker of alcoholic liquors becomes cleansed by drinking hot alcohol. His body being burnt with that hot drink, he is cleansed 2 A Brahmana stained by such a sin through death in the other world. Brahmanas.
fire.
A
1
obtains regions of felicity by such a course and not by any other. For violating the bed of a preceptor, the wicked-souled and sinful wretch
becomes cleansed by the death that female figure of iron. ing
them
in .his hands,
Or,
he should go on
south-west and then cast off his
from embracing a heated organ and testicles and bear-
results
cutting off his
life.
in a straight course
towards the
Or, by meeting with death for
the sake of benefiting a Brahmana, he may wash off his sin. Or, after performing a horse-sacrifice or cow-sacrifice or an AgmsKtoma, he may
regain esteem both here and hereafter. The slayer of a Brahmana should practise the vow of Brahmacharyya for twelve years and devoting himself to penances, wander, holding in his hands the skull of the slain
He
should even adopt such a course, devoted to penance and leading the life of an ascetic. Even such is the expiation provided for one who slays a woman quick with child, knowing her condition. The man knowingly slays such a
all
the time and proclaiming his sin unto
woman
incurs double the sin
all.
that follows from Brahmanicide.
A
liquor should live on frugal fare, practising Brahmacharyya vows, and sleep on the bare ground, and perform, more than three years the sacrifice next to the Agmshtoma. He should then
drinker of
make
alcoholic
a present of a thousand kine with
one bull (unto a good Brahmana).
he would regain his purity. Having slain a Vaisya one Doing srnuld perform such a sacrifice for two years and make a present of a hundred kine with one bull. Having slain a Sudra, one should perform all this,
such
one
a sacrifice for
bull. 1 It
frequently
Hence,
Having
make a present of a hundred kine with dog or bear or camel, one should perform the
one year and slain a
should be noted that the word fcetioide used in such texts means all sins that are regarded as equivalent to fceticide.
killing a
2 There
Brahmana
is foeticide, &c.
a material difference
T.
reading in this verse. Following the Bengal texts, the above version is given. The Bombay text runs as follows 'upon his body being burnt therewith, or by death, he becomes cleansed.' The Bombay text seems to be vicious. Drinking is regarded as one of the five heinous sins. The severer injunction contained in the Bengal texts seeims therefore, to be the correct reading. T. :
49
is
of
MAHABHABATA
886
same penance that
is
laid
ing a cat, a chasa, a frog,
one
incurs, the sin of
down
for the slaughter of a Sudra.
a crow, a reptile, or a rat,
animal slaughter,
O
king of expiations in their order. For
other kinds
!
I
all
it
now
shall
For slay-
has been said,
minor
thee of
tell
sins
one should
vow for one year. For congress with the wife Brahmana conversant with the Vedas, one should for three years practise the vow of Brahmacharyya, taking a little food at the fourth part of the day. For congress with any other woman (who is not one's wife), one should practise similar penances for two years. For taking delight in a woman's company by sitting with her on the same spot or repent or practise some
of a
on the same
seat,
one should
live
only on water for three days.
By
doing this he may cleanse himself of his sin. The same is laid down for one who befouls a blazing fire (by throwing impure things on it). He who, without adequate cause, casts off his sire or mother or preceptor, surely becomes fallen,
the scriptures. is,
O thou
of Kuru's
race, as the
Only food and clothes should be given,
conclusion
unto a wife guilty of adultery or one confined in a prison.
the
vows that are
laid
down
for a
male person guilty
be caused to be observed by also a
woman who
is
is
of
as the injunction
Indeed,
of adultery should
guilty of the same.
That woman who abandoning a husband of a superior
caste, has congress
with a vile person (of a lower order), should be caused by the king to be devoured by dogs in a public place in the midst of a large concourse
A wise king should cause the male person committing adultery under such circumstances to be placed upon a heated bed of iron and then, placing faggots underneath, burn the sinner thereon. The same of spectators. 1
O king,
The wicked
provided for the woman that is guilty of adultery. sinner who does not perform expiation within a year of the
commission
of the sin incurs
punishment,
the
is
One who
demerit that
is
double of what attaches to
two years must wander over the Earth, devoting himself to penances and living upon eleemosynary charity. One associating with a sinner for four original sin.
associates with such a person for
2 If a younger years should adopt such a mode of life for five years. brother weds before his elder brother, then the younger brother, the elder
brother
and the
woman
that
married,
is
such wedding, become fallen.
all "three,
in
consequence of
All of them should observe the
vows
prescribed for a person who has neglected his sacrificial fire, or practise the vow of Chandrayana for a month, or some other painful vow, for cleansing themselves of their
sin.
The younger
brother, wedding, should
give his wife unto his unmarried elder brother.
Afterwards, having obtained the permission of the elder brother, the younger brother may take back his wife. By such means may all three be cleansed of their sin.
By
slaying
animals save a cow, the slayer
is
not stained.
The true reading is nigacch&ti and not niyacchati. translator has misunderstood the world papam in this verse. 2 The Burdwan translator wrongly renders this verse. 1
The
The Burdwan T. T.
SANTI PAKVA dominion over all the lower animals. A yak-tail and an earthen pot, should go about, proclaiming his sin. He should every day beg of only seven families, and live upon what may thus be earned. By doing this for twelve days he may be cleansed of his sin. He who becomes unable to
learned
know
man
that
has
hand
in his
sinner, holding
a
hand the yak-tail while practising this vow, should observe (as stated above) for one whole year. Amongst the best. For those that are able to practise charity, the practice of charity has been laid down in all such cases. Those who have faith and virtue may cleanse themselves by giving away only one cow. One who eats or drinks the flesh, ordure, or urine, of a dog, a boar, a man, a cock, or a camel must have his investiture of the bear in his
vow of mendicancy men such expiation is the
sacred thread re-parformed. If a Soma-drinking Brahmana inhales the scent of alcohol from the mouth of one that has drunk iti he should
drink
water for three days or warm milk for the same period, warm water for three days he should live for that period alone. These are the eternal injunctions laid down for the
warm
Or, drinking
upon
air
expiation of sins
sin, especially for
a
Brahmana who
through ignorance and want of judgment.'
has committed these
'
SECTION CLXVII Vaisampayana said, "Upon the completion of this discourse, Nakula who was an accomplished swordsman thus questioned theKuru grandsire lying on his bed of arrows.
"Nakula of
weapons
sword, since
when
O grandsire, is regarded as the foremost My mind, however, inclines towards the O king, is cut off or broken, when steeds
'The bow,
said,
world.
in this
the bow,
are dead or weakened, a good warrior, well-trained in the sword, can 1 protect himself by means of his sword.
can, single-handed,
withstand
A
hero armed with the sword
many bowmen and many
antagonists
armed with maces and darts. I have this doubt, and I feel curious to know the truth. Which, O king, is really the foremost of weapons in How was the sword first created and for what purpose ? all battles ? Who also was the first preceptor in that weapon ? Tell me all this, O grandsire 1"
"Hearing these words of the intelligent son of Madri, the virtuous Bhishma, the complete master of the science of the bow, stretched upon his bed of arrows, made this answer fraught with many refined words of delightful import, melodious with vowels properly placed, and displaying considerable skill, Unto the high-souled Nakula, that disciple of Drona, endued with skilful training.
Vaisampayana continued,
"Bhishma 1
said,
Hear the
truth,
O
son of Madri, about what
Nilakantha correctly explains the connection
of
Susamsitah.
T^
MAHABBABATA
38 8
thou hast asked
me
!
I
am
excited by this question of thine, like a
hill
In ancient times the universe was one vast expanse of of red-chalk. water, motionless and skyless, and without this Earth occupying any and intangible, its aspect was space in it. Enveloped in darkness, silence Utter reigning all over, it was immeasurable exceedingly awful. 1
in extent.
his birth.
energy.
In his
own proper time
the Grandsire (of the universe) took
He then created wind and fire, and the sun also He also created the sky, the heavens, the nether
of
great
regions,
Earth, the directions, the firmament with the moon and the stars, the constellations, the planets, the year, the seasons, the months, the two fortnights (lighted
and dark) and the smaller
The
divisions of time.
form, begot (by power of his They are the sages Marichi, will) some sons possessed of great energy. Atri, Pulastya, Pulaha, Kratu, Vasishtha, Angiras, and the mighty and divine Grandsire then, assuming
puissant lord Rudra, and
a visible
Prachetas.
The
last
begat Daksha, who, in
turn, begat sixty daughters. All those daughters were taken by regenerate sages for the object of begetting children upon them. From
his
them sprang
the creatures of the universe, including the gods, Qandharvas, Apsaras, diverse kinds of Rakshasas, birds and
Pitris,
all
animals and fishes, monkeys, great snakes, and diverse species of fowl that range the air or sport on the water, and vegetables, and all beings that are oviparous or viviparous or born of filth. In this way the whole
universe consisting of mobile and immobile creatures sprang into existence. The universal Grandsire, having thus evoked into existence
mobile and immobile creatures, then promulgated the eternal religion laid down in the Vedas. Tint religion was accepted by the gods, with their preceptors and priests, the Adityas, the Vasus, the Rudras, all
the Saddhyas. Siddhas,
the Maruts, the Asu/ms,
Kasyapa rich in penances,
Bhrigu,
Vasishtha,
Atri,
Angiras,
the
Gautama,
Agastya, Narada, Paravata, the Valkhillya Rishis, those other Rishis known under the names of Prabhasas, the Sikatas, the G/iritaf>as, the Somavayavyas, the Vaiswanaras, the Marichipas, the Akrishtas, the Hansas, thoj-e born
Vanaprasthas, and the Prasnis. All of them lived in obedience to Brahman. The foremost of the Danavas, however, setting at naught the commands of the Grandsire, and yielding to wrath and of Fire, the
covetousness, began to cause the destruction of righteousness.
They
were Hiranyakasipu, and Hiranyaksha, and Virochana, and Samvara, and Viprachitti, and Prahlada, and Namuchi, and Vali. These and many other Daityas and Danavas, transcending all restraints of duty and religion, sported and took delight in all kinds of wicked acts. Regarding themselves equal in point of birth with the gods, they began them and the sages of pure behaviour. They never did
to challenge 1
Nilakantha explains that the question of Nakula excited the heart a flow of blood through his wounds. Henoe Bhishma compares himself to a hill of red ohalk. T. of
Bhishma and caused
8ANTI PARVA
389
any good to the other creatures of the universe or showed compassion any of them. Disregarding the three well-known means, they began to persecute and afflict all creatures by wielding only the rod of chastisement. Indeed, those foremost of Asuras, filled with pride,
for
forsook every friendly intercourse with other creatures. Then the divine Brahman, accompanied by the regenerate sages, proceeded to a
summit
Himavat, extending fora hundred Yojanas in area, adorned with diverse kinds of jewels and gems, and upon whose surface the stars seemed to rest like so many lotuses on a lake. On that prince of mountains, O sire, overgrown with forests of flowering trees, that
delightful
of
foremost of the gods,
viz.,
Brahman, stayed for sometime for accomAfter the lapse of a thousand years,
plishing the business of the world.
the
puissant lord arrangements for a grand sacrifice according to the down in the scriptures. The sacrificial altar became
ordinances laid
adorned with
Rishis
blazing
And
and competent to perform all acts appertaining thereto, with faggots of sacrificial fuel, and with fires.
it
skilled in
sacrifice
looked exceedingly beautiful
the sacrificial plates and vessels having been all foremost ones among the gods took their seats on
further adorned with Sadasyas Rishis.
I
all
have heard from the
occurred in that
sacrifice.
It is
of
heard that
Moon
consequence of
consisted of high regenerate
that soon
Rishis
scattering the flames
sacrificial fire)
whom
in
made of gold. All the it. The platform was
a
something very awful
creature sprang (from the
around him, and whose splendour
when
he rises in the firmament was dark like that of the petals spangled with stars. His complexion of the Iblue lotus. His teeth were keen. His stomach was lean. His stature was tall. He seemed to be irresistible and possessed of exceedequalled
the
that of
ing energy.
Upon
The Ocean became
himself
the appearance of that being, the Earth trembled. agitated with mountain billows and awful eddies.
Meteors foreboding great disasters, shot through the sky. The branches All the points of the compass became of trees began to fall down. unquiet. Inauspicious winds began to blow. All creatures began to quake with fear every moment. Beholding that awful agitation of the Being sprung from the sacrificial fire, the Grandsire said these words unto the great Rishis, the gods, and the Qandharvas This Being was thought of by me. Possessed of great energy, his name universe and th
it
I
is
Asi (sword or scimitar)
For the protection of the world and the I have created him That took first assumed, the shape
enemies of the gods, being then, abandoning the form he had
destruction of the
!
sword of great splendour, highly polished, sharp-edged, risen like the all-destructive Being at the end of the Yuga. Then Brahman made over that sharp weapon to the blue-throated Rudra who has for the of^i
device on his banner the foremost of
down soul,
irreligion
praised
and
sin.
At
bulls, for
enabling him
to
put
this, the divine Rudra of immeasurable
by the great RisHis, took up that sword and assumed a
MAHABHABAtA
390
Putting forth four arms, he became so tall that though Earrh he touched the very sun with his head. With on the standing eyes turned upwards, and with every limb extended wide, he began to vomit flames of fire from his mouth. Assuming diverse complexions such as blue and white and red, wearing a black deer-skin studed with
different shape.
of gold, he bore on his forehead a third eye that resembled the sun in splendour. His two other eyes, one of which was black and other tawny, shone very brightly. The divine Mahadeva, the bearer of the SuZa, the tearer of Bhaga's eyes, taking up the sword whose splendour resembled that of the all-destructive Yuga fire, and wielding stars
a large shield with !three high bosses which looked like a mass of dark clouds adorned with flashes of lightning, began to perform diverse kinds Possessed of great prowess, he began to whirl the sword of evolutions.
the sky, desirous of an encounter. Loud were the roars he uttered, and awful the sound of his laughter. Indeed, O Bharata, the form then
in
assumed by Rudra was exceedingly terrible. Hearing that Rudra had assumed that form for achieving fierce deeds, the Danavas, filled with joy, began to come towards him with great speed, showering huge rocks
upon him of
as they came,
terrible
of a razor.
and blazing brands
of
wood, and diverse kinds
weapons made of iron and each endued with the sharpness The Danava host, however, beholding that foremost of all
became stupefied Although Rudra was alone and single-handed, yet so quickly did he move on the field of battle with the sword in his arm that the Asuras thought there were a thousand similar Rudras battling with them. Tearing and piercing and afflicting and cutting and lopping off and grinding down, the great god moved with celerity beings, the indestructible Rudra, swelling with might,
and began
to tremble.
forest-conflagration amid heaps dry grass spread around. The mighty Asuras, broken by the god with the whirls of his sword, with arms and thighs and chests cut off and pierced, and with heads severed from their trunks, began to fall
among the thick masses
of his foes like
of
down on
Others among the Danavas, afflicted with strokes of the sword, broke and fled in all directions, cheering one another as they fled. Some penetrated into the bowels of the Earth others got under the cover of mountains. Some went upwards others entered the Earth.
;
;
the depths of the sea.
During the progress of that dreadful and fierce battle, the Earth became miry with flesh and blood and horrible sights presented themselves on every side. Strewn with the fallen bodies of Danavas covered with blood, the Earth looked as if overspread with mountain summits overgrown with Kinsukas. Drenched with gore, the Earth looked exceedingly beautiful, like a fair-complxioned lady intoxicated with alcohol and attired in crimson robes. Having slain the
Danavas and re-established Righteousness on Earth, the auspicious Rudra cast off his awful form and assumed his own beneficent shape. Then all the Rishis and all the celestials adored that god of gods with
BANTI PABVA
391
loud acclamations wishing him victory. The divine Rudra, after this, gave the sword, that protector of religion, dyed with the blood of
Vishnu gave it unto Danavas, unto Vishnu with due adorations. Marichi. The divine Marichi gave it unto all the great Rishis. The latter gave
it
to
O
Vasava.
Vasava gave
it
to the Regents of
Manu
the world.
The Regents, At the time of giving it unto Manu, they said, Thou art the lord of all men Protect all creatures with this sword containing religion within its womb. Duly meting out chastisement unto those that have transson, gave that large
sword
to
the son of Surya.
!
gressed the barriers of virtue for the sake of the body or the mind, they
should be protected conformably to the ordinances but never according to caprice. Some should be punished with wordy rebukes, and with
Loss of limb or death should never be inflicted These punishments, consisting of wordy rebukes as These are the their first, are regarded as so many forms of the sword. of the transgressions of shapes that the sword assumes in consequence 1 In time Manu installed persons under the protection (of the king). his own son Kshupa in the sovereignty of all creatures, and gave him the sword for their protection. From Kshupa it was taken by Ikshaku, and from Ikshaku by Pururavas. From Pururavas it was taken by Ayus, and from Ayus by Nahusha. From Nahusha it was taken by From Puru it was taken by Yayati, and from Yayati by Puru. it descended From to the royal Bhumisaya. Amurttarya Amurttarya. was taken son Bharata. From it Dushmanta's From Bhumisaya by Bharata, O monarch, it was taken by the righteous Ailavila. From
fines
and
forfeitures.
for slight reasons.
Ailavila it was taken by king Dhundumara. From Dhundumara it was taken by Kamvoja, and from Kamvoja it was taken by Muchukunda. From Muchukunda it was taken by Marutta, and from Marutta by Raivata. From Raivata it was taken by Yuvanaswa, and from Yuva-
naswa by Raghu. From Raghu it was taken by the valiant Harinaswa. From Harinaswa the sword was taken by Sunaka, and from Sunaka by the righteous-souled Usinara. From the last it was taken by the Bhojas
From
From Sivi From Pratarddana it was received by Ashtaka, and from Ashtaka by Prishadaswa. From Prishadaswa it was received by Bharadwaja, and from the last by Drona. After Drona From Kripa that best of swords has been it was taken by Kripa. obtained by thee with thy brothers. The constellation under which the and the Yadavas. it
the Yadus
it
was taken by
Sivi.
descended to Pratarddana.
sword was born is Kritika. Agni is its deity, and Rohini is its Qotra. 2 Rudra is its high preceptor. The sword has eight names which are not generally known. Listen to me as I mention them to you. If one mentions these, O son of Pandu, one may always win victory Those !
the
1 Durvarani, Durvaradini, T.
Durvachadini are some
2 Literally, family or clan
here origin.
first line.
;
T.
of the readings of
MAHABHARATA
392
names then are
Vaisasana, Khadga,
Asi,
sharp-edged,
of
difficult
acquisition, Srigarbha, victory, and protector of righteousness. Of all weapons, O son of Madravati, the sword is the foremost. The Puranas truly declare that it was first wielded by Mahadevai As regards the bow, again, O chastiser of foes, it was Prithu who first created it. It of this weapon that that son of Vena, while he govern Earth virtuously for many years, milked her of crops and grain in profusion. It behoveth thee, O son of Madri, to regard what the
was with the aid
ed the
have said, as conclusive proof. All persons skilled in -Battle should worship the sword. I have now told thee truly the first portion of thy query, in detail, about the origin and creation of the sword, O
Rishis
By listening to this excellent story of the origin man succeeds in winning fame in this world and eternal
bull of Biiarata's race
sword,
of the
a
!
elicity in the next."
SECTION CLXVII Vaisampayana said, "When Bhishma, after having said this, became silent, Yudhishthira (and the others) returned home. The king addressing his brothers with Vidura forming the fifth, said, 'The course of the world rests upon Virtue, Wealth, and Desire. Amongst these three, which is the foremost, which the second, and which the last, in point of importance ? For subduing the triple aggregate (vis., lust, wrath, and covetousness), upon which of the first three (vk., Virtue, Wealth, and Desire) should the mind be fixed ? It behoveth you all to cheerfully answer this question in words that are true !' Thus addressed by the Kuru chief, Vidura, who was conversant with the science of Profit, with the course of the world, and with truth (that concerns the real
nature of things), and possessed of great brilliancy of intellect,
spoke
first
these words, recollecting the contents of the scriptures.
"Vidura faith,
'Study of the various scriptures, asceticism,
said,
performance of
sacrifices, forgiveness,
gift,
sincerity of disposition,
compassion, truth, self-restraint, these constitute of possessions of Virtue. Do thou adopt Virtue. Let not thy heart ever turn away
from
it
!
Both Virtue and Profit have their roots
in these.
think that
I
these are capable of being included in one term. It is by Virtue that the Rishis have crossed (the world with all its difficulties). It is
all
upon Virtue that
all
the worlds depend (for their existence).
Virtue that the gods attained to their position of superiority. It
It is
is
by
upon
O
Virtue that Profit or Wealth
rests. Virtue, king, is foremost in point of merit-. Profit is said to be middling. Desire, it is said by the For this reason, one should live with wise, is the lowest of the three.
restrained soul, giving his attention to
behave towards
all
Virtue most.
One
creatures as he should towards himself.'
Vaisampayana continued,
should also "
"After Vidura had finished what he
SANTI PABVA
&93
had to say, Pritha's son Arjuna, well-skilled in the science of Profit, and conversant also with the truths of both Virtue and Profit, urged on (by the drift of Yudhishthira's question), said these words. "Arjuna said, This world, O king, is the field of action. Action, therefore, is applauded here. Agriculture, trade, keep of cattle, and diverse kinds of arts, constitute what is called Profit. Profit, again, is the end of
all
Without
such acts.
Profit or
(the objects of) Desire cannot be won.
Even persons
Sruti.
Wealth, are able
of
of
This
uncleansed souls,
if
Wealth, both Virtue and is
the
perform the highest acts
to
desires that are apparently difficult of being
Desire are the limbs of Wealth as the
declaration of the of diverse kinds
possessed
of virtue
gratified.
and gratify Virtue and
With the acquisiDesire may be won.
Sruti declares.
Wealth, both Virtue and the objects of creatures worshipping Brahman, even persons of superior birth worship a man possessed of Wealth. Even they that are attired in deer-skins and bear matted locks on their heads, that are self-restrained, that smear their bodies with mire, that have their senses under complete control, even they that have bald heads and that are devoted Brahmacharins, and that live separated from one another, cherish a tion
of
Like
all
Wealth. Others attired in yellow robes, bearing long beards, graced with modesty, possessed of learning, contented, and freed from desire for
all
attachments, become desirous of Wealth.
Others, following the
and observant of their respective duties, and others desirous of heaven, do the same. Believers and unbelievers and those that are rigid practicers of the highest Yoga all certify to the practices of their ancestors,
He
excellence of Wealth. 1
is
said to be truly possessed of
Wealth who
cherishes his dependants with objects of enjoyment, and afflicts his foes
with punishments.
my
opinion.
Even
Listen,
this,
O
foremost of intelligent men,
however, now
to these two
( viz.,
is
truly
Nakula and
'
Sahadeva) who are about to speak !' Vaisampayana continued, "After Arjuna had ceased, the two sons of Madri, viz., Nakula and Sahadeva, said these words of high import.
"Nakula and Sahadeva
walking and standshould strive after the acquisition of Wealth even by the most vigorous of means. If Wealth, which is difficult of acquisition and 'Sitting or lying,
said,
ing, one
highly
agreeable, be earned, the person that has earned
doubt,
is
is
seen to obtain
all
the objects of Desire.
connected with Virtue, as
also that
it,
without
That Wealth which
Virtue which
is
connected with
2
like nectar. For this reason our opinions are as person without wealth cannot gratify any desire; similarly, there can be no Wealth in one that is destitute of Virtue. He, there-
Wealth,
is
follows.
A
certainly
T. 1 The second line of 19 is unintelligible. 2 TaddJiitwa is tat hi twa. Nilakantha thinks tivam.
50
T
that
tiva
here
is
MAHABHAKATA
394
outside the pale of both Virtue and Wealth, is an object of fear unto the world. For this reason, one should seek the acquisition
who
fore,
of
is
Wealth with a devoted mind, without disregarding the requirements They who believe in (the wisdom of) this saying succeed in
of Virtue.
One
acquiring whatever they desire.
should
Virtue
first practise
next
;
acquire Wealth without sacrificing Virtue and then seek the gratifor this should be the last act of one who has been fication of Desire successful in acquiring Wealth. Vaisampayana continued, "The twin sons of the Aswins, after having said these words, remained silent. Then Bhimasena began to ;
;
1
'
gay the following.
"Bhimasena
One without
said,
'One without Desire never wishes
Desire never wishes for Virtue.
Desire can never feel any wish. of all the three.
It is
For
One who
this reason,
Desire
for
is is
Wealth.
destitute of
the foremost
under the influence of Desire that the very
Rishts
devote themselves to penances subsisting upon fruits, or living upon roots or air only. Others possessed of Vedic lore are engaged upon the
Vedas and their branches or upon rites of faith and sacrificial acts, or upon making gifts or accepting them. Traders, agriculturists, keepers of cattle, artists and artizans, and those who are employed in rites of propitiation, all act from Desire. Some there are that dive into the depths of the ocean, induced by Desire. Desire, indeed, takes various forms. Everything
is
O
A
pervaded by the principle of Desire.
the pale of Desire never
is,
man
outside
was, or will be, seen in this world.
This,
Both Virtue and Wealth are based upon Desire. king, As butter represents the essence of curds, even so is Desire the essence of Profit and Virtue. Oil is better than oil-seeds. Ghee is better than sour milk. Flowers and fruits are better than wood. Similarly, Desire is better than Virtue and Profit. As honeyed juice is extracted from is
flowers, so
the truth.
is
Desire said to be extracted from these two.
Desire
is
the
parent of Virtue and Profit. Desire is the soul of these two. Without Desire the Brahmanas would never give either sweets or wealth unto Brabmanas. Without Desire the diverse kinds of action that are seen in the
world would never have been seen.
For these reasons, Desire
seen to be the foremost of the triple aggregate. Approaching beautiful damsels attired in excellent robes, adorned with every ornament, is
and exhilarated with sweet wines, do thou sport with them. Desire, O king, should be the foremost of the three with us Reflecting upon !
the question to
its
very roots,
I
have come
hesitate to accept this conclusion,
mine are not they will should all
son of
this conclusion.
Dharma
!
Do
not
These words of
Fraught with righteousness as they are be acceptable to all good men. Virtue, Profit, and Desire be equally attended to. That man who devotes himself to of
hollow import.
them is certainly not a superior person. He is said to be who devotes himself to only two of them. He, on the other
only one of
middling
O
to
SANTI PARVA hand, said
a95
is the best of his species who attends to all the three. Having these words in brief as also in detail, unto those heroes, Bhima
possessed of wisdom, surrounded by friends, smeared with sandal-paste, 1
and adorned with excellent garlands and ornaments, remained silent. Then king Yudhishthira the just, that foremost of virtuous men, of
possessed
great learning,
properly reflecting for a while upon all those speeches to be
the words spoken by all of them, and thinking false-philosophy, himself spoke as follows.
'Without doubt,
you have settled you are conversant with authorities. These words fraught with certainty that you have spoken have been heard by me* Listen now, with concentrated attention, to what I say unto you. He who is not employed in merit or in sin, he who does not attend to Profit, or Virtue, or Desire, who is above all faults, who regards gold and a brick-bat with equal eyes, becomes liberated from pleasure and pain and the necessity of accomplishing his "Yudhishthira
said,
conclusions in respect of the scriptures, and
all
of
all of
All creatures are subject to birth and death.
purposes.
All are liable
Awakened repeatedly by the diverse benefits and evils of life, all of them applaud Emancipation. We do not know, what is. The Self-born and divine Brahman however, Emancipation has said that there is no Emancipation for him who is bound with ties to
waste and change.
of attachment
and
They, however, that are possessed of For this reason, one should never regard
affection.
learning seek Extinction.
2 This view seems to be anything as either agreeable or disagreeable. in this world can act as he pleases. I act precisely as the best. No one The great Ordainer makes all I am made (by a superior power) to act.
creatures proceed as all
of you.
which
is
8
No
He
wills.
one can, by
to be, takes place.
The Ordainer
his acts, obtain
Know
himself from the triple aggregate it
this-
t
i
good
And
may succeed
seems, therefore, that Emancipation
is
is
Supreme.
Know
this,
is
unobtainable. That
since
who has withdrawn
what in
winning Emancipation
productive of the highest
11
!
In the Bengal texts, 4:1 is made a triplet, and 42 is made to consist 42 again is represented as Vaisampay ana's speech. This ; is evidently an error ; 41 a couplet. 42 also is so. "Rajna &c., refer to Bhima. K.P. Singha avoids the error ; the Burdwan translator, as usual, makes a mess of 41 by taking it to be a triplet. T. 2 There can be very little doubt that the second line has a distinct 1
of a single line
reference to the principal article of faith in Buddhism. Emancipation here with Extinction or Annihilation. The word used is Nirvana. The advice given is abstention from attachments ol every kind. These portions of the Santi are either interpolations, or were written after the spread of Buddhism, T.
is identified
3 The doctrine set forth in 43 is the doctrine of either universal. Necessity as expounded by Leibniz, or that of Occasional Causes of the Cartesian school. In fact, all the theories about the government of the universe are strangely jumbled together here. T.
MAHABHAEATA
396
Vaisampayana continued, "Having listened to all these foremost words fraught with reason and acceptable to the heart, Bhima and others were filled with delight and joining their hands, bowed unto that prince of Kuru's race. Indeed, those foremost of men, O king, having heard that speech of the monarch, well adorned with sweet letters and syllables, acceptable to the heart, and divested of dissonant sounds and words, began to applaud Yudhishthira highly. The highsouled son of
Dharma,
convinced auditors foremost of rivers,
in return, possessed of great energy, praised his
and once more the king addressed the son of the possessed of a high soul, for enquiring about duties.' ;
SECTION CLXVIII "Yudhishthira great wisdom,
said,
*O grandsire,
O
I shall ask thee a question. It
thou that art possessed of behoveth thee, O enhancer
of the happiness of the Kurus, to discourse to
kind
of
men
me
are said to be of gentle disposition
most delightful friendship presently and the future
exist ?
Tell us also
upon
fully
it
!
What
With whom may the who are able to do good ?
! I am of opinion that neither swelling wealth, nor relatives, nor kinsmen, occupy that place which well-wishing friends occupy ! A friend capable of listening to beneficial counsels, and also
of doing good,
is
exceedingly rare
!
It
behoveth thee,
O
foremost of
1
virtuous men, to discourse fully on these topics "Bhishma said, 'Listen to me, O Yudhishthira, as I speak to thee, in detail, of those men with whom friendships may be formed and those I
with
whom
friendships
may
not be formed.
One
that
is
covetous, one
that is pitiless, one.that has renounced the duties of his order, one that is dishonest, one that is a knave, one that is mean, one that is of sinful
one that is suspicious of all, one that is idle, one that is procrastinating, one that is of a crooked disposition, one that is an object of universal obloquy, one that dishonours the life of his preceptor, one that is addicted to the seven well-known vices, one that casts off distressed friends, one possessed of a wicked soul, one that is shameless, one whose sight is ever directed to towards sin, one that is an atheist, one that is a slanderer of the Vedas, one whose senses are not restrained, one that gives free indulgence to lust, one that is untruthful, one that is deserted by all, one that transgresses all restraints, one that is
practices,
deceitful,
one that
is
destitute of wisdom, one that
is
envious, one that
one whose conduct is bad, one whose soul has not been cleansed, one that is cruel, one that is a gambler, one that always seeks is
wedded
to sin,
injure friends, one that covets wealth belonging to others, that wicked-souled wight whenever expresses satisfaction with what another may give him according to the extent of his means, one that is never to
pleased with his friends,
O
bull
among men, one
on occasions that do not justify anger, one that
is
becomes angry restless mind, one
that of
SANTI PABVA
397
who feels no scruple who is always mindful
that quarrels without cause, that sinful wight
in
deserting well-meaning friends, that wretch
of
own interests and who, O king, quarrels with friends when these do him a very slight injury or inflict on him a wrong unconsciously, one who acts like a foe but speaks like a friend, one who is of preverse perceptions, one who is blind ( to his own good ), one who never takes his
delight in what
is
good for himself or others, should be avoided-
One
who drinks alcoholic liquors, one who hates others, one who is wrathful, one who is destitute of compassion, one who is pained at the sights of other's happiness, one who injures friends, one who is always engaged in taking the lives of living creatures, one who is ungrateful, one who is
should be avoided.
vile,
formed with any of them. be formed with him who
now to me as I indicate the persons with whom alliances friendship) may be formed. They that are well-born, they that are Listen
others. (of
Alliances (of friendship) should never be Similarly no alliance (of friendship) should is ever intent upon marking the faults of
possessed of eloquence and politeness of speech, they that
are
endued
with knowledge and science, they that are possessed of merit and other
accomplishments, they that are free from covetousness, they that are never exhausted by labour, they that are good to their friends, they that are grateful, they that are possessed of varied information and knowledge, they that are destitute of avarice, they that are possessed
of
agreeable qualities, they that are firm in truth, they that have subdued their senses, they that are devoted to athletic
and other
exercises, they 1
that are of good families, they that are perpetuaters of their races, they that are destitute of faults, they that are possessed of fame, should be accepted by kings for forming alliances (of friendship) with them.
They, again, O monarch, who become pleased and contented if one behaves with them according to the best of one's powers, they who never get angry on occasions that do not justify anger, they who never become displeased without sufficient cause, those persons who are well conversant with the science of Profit and who, even when annoyed, succeed in keeping their minds tranquil, they who devote themselves to the service of friends at personal sacrifice, they who are never
who continue unchanged (in their attachof wool (which does not easily change its made red blanket
estranged from friends, but
ment)
like a
they who never disregard, from wrath, those that are poor, who never dishonour youthful women by yielding to lust and loss judgment, they who never point out wrong paths to friends, they
colour),
2
they of
are trustworthy, they
they
who
are devoted to the practice of righteousness,
regard gold and brick-bats with an equal eye, they that
they that have wives and have procreated children, T. Raktamivavikam and not Raktamimdhikam, is the correct reading.
1 I.e.
2
who
t
The Burdwan
translator accepts the incorrect reading.
T.
MAHABHAKAiA
398
adhere with firmness to friends and well-wishers, they who muster their own people and seek the accomplishment of the business of friends regardless of their own dignity and casting off all the marks of their persons with whom alliances the dominions of that king made. should be Indeed, (of friendship) the on of like the lord of the stars, who light every direction, spread
own
respectability, should ba regarded as
makes
alliances of friendship
men
be formed with
with such superior men. Alliances should
that are well-practised in weapons, that have
completely subdued their wrath, that are always strong in battle and
high birth, good behaviour, and varied accomplishments. O sinless one, that I have mentioned, the vilest, O king, are those that are ungrateful and that injure friends. Those persons of wicked behaviour should be avoided by all. This, of
possessed
Amongst
those vicious men,
indeed,
a settled conclusion.'
is
l
"Yudhishthira Tell
me who they
l
said,
desire to hear in detail this description.
are that are called injurers of friends and ungrateful
persons P
"Bhishma
said,
'I
shall recite to thee
an old story whose incidents
O monarch, of the Mlecchas that lies to the There was a certain Brahmana belonging to the middle country. He was destitute of Vedic learning. (One day), beholding a prosperous v In that village, the man entered it from desire of obtaining charity
occurred in the country, north.
.
village lived a robber
possessed of great wealth, conversant with the
distinctive features of all the orders (of men), devoted to the nas, firm in truth, and always engaged in making
gifts.
Brahma-
Repairing to
the abode of that robber, the Brahmana begged for alms. Indeed, he solicited a house to live in and such necessaries of life as would last for
Thus
by the Brahmana, the robber gave him a ends complete, 2 and a widowed woman piece possessed of youth. Obtaining all those things from the robber, the Brahmana became filled with delight. Indeed, Gautama began to live happily in that commodious house which the robber assigned to him. He began to help the relatives and kinsmen of the female slave he had got one year. of
new
solicited
cloth with
from the robber
chief.
its
In this
way he
lived for
many
years in that
practise with great devoprosperous village of hunters. He began tion the art of achery. Every day, like the other robbers residing there, Gautama, O king, went into the woods and slaughtered wild to
cranes in abundance.
Always engaged
in slaughtering living creatures,
and soon bade farewell to compassion. he became In consequence of his intimacy with robbers he became one like one of well-skilled in that act
1 The true reading is Brahmavarfjitah and not 'that word in the accusative. Both the Bengali versions have adhered to the incorrect reading of the Bengal texts. T.
2 I.e., it was not a piece torn off from a full piece, but both its dasas or ends were there, T.
SANTI PARVA
399
them. Living happily in that robber village for many months, large was number of wild cranes that he slew. One day another Brahmana
the
came
He was
that village.
to
matted locks on
dressed in rags and deer-skins and bore
Of highly pure behaviour, he was devoted to the Vedas. Of a humble disposition, frugal in fare, devothis head.
the study of ed to theBrahmanas, thoroughly conversant with the Vedas, and observant of Brahmacharyya vows, that Brahmana had been a dear friend of
Gautama and belonged
to that part of the country from which Gautama had emigrated. In course of his wanderings, as already said, the Brahmana came to that robber village where Gautama had taken up his
abode. He never accepted any food if given by a Sudra and, therefore, began to search for the house of a Brahmana there (for accepting the duties of hospitality). 1
Accordingly he wandered in every direction that village teeming with robber-families. At last that foremost cf Brahmanas came to the house owned by Gautama. It so happened in
Gautama also, returning from the woods, was The two friends met. Armed with bow and sword,
that just at that time
entering his abode.
he bore on shoulders
a load of slaughtered cranes, and his body was smeared with the blood that trickled down from the bag on his shoulders. Beholding that man who then resembled a cannibal and who had fallen away from the pure practices of the order of his birth, entering his house,
the newly-arrived guest, recognising him,
O
king, said these
What is this that thou art doing here through folly ? Thou Born in a Brahmana, and the perpetuater of a Brahmana family respectable family belonging to the Middle country, how is it that thou words
:
art a
!
become like a robber in thy practices ? Recollect, O regenerate one, thy famous kinsmen of former times, all of whom were well-versed in the Vedas Born in their race, alas, thou has become a stigma to it !
!
Awake
own
Recollecting the energy, the the compassion (that are the the self-restraint, behaviour, learning, this leave thine by the order of thy birth), thy present abode, regenethyself by thy
exertions!
O
rate one Thus addressed by that well-meaning friend of Gautama answered him in great affliction of heart, saying, !
of t';e
regenerate ones,
Vedas
I
Know,
I
his,
O
O
king,
foremost
poor. I am destitute also of a knowledge of best of Brahmanas, that I have taken up my
am
O
At thy sight, however, abode here for the sake of wealth alone blest today. We shall together set out of this place tomorrow !
I
I
am Do
Thus addressed, the newly-arrived thou pass the night here with me as he was, of full passed the night there, refrainBrahmana, compassion ing to touch anything. Indeed, though hungry and requested repeatedly the guest refused to touch any food in that house. !
1
1
To
this
pratigrahins,
day there are
i.e,,
who
in India who are asudrahowever, rich, from a Sudra. T.
many Brahmanas
accept no
gift,
'
SECTION CLXIX "Bhishma said, 'After that night had passed away and that best of Brahmanas had left the house, Gautama, issuing from his abode, On the way he beheld began to proceed towards the sea, O Bharata !
some merchants that used to make voyages on the sea. With that caravan of merchants he proceeded towards the ocean. It so happened however, O king, that that large caravan was assailed, while passing through a mountain valley, by an infuriate elephant. Almost all the persons were slain. Somehow escaping from that great danger, the Brahmana fled towards the north for saving his life, not knowing whither
he proceeded. Separated from the caravan and led far away from 1 At that spot, he began to wander alone in a forest, like Kimpurusha. last coming upon a road that led towards the ocean, he journeyed on till he reached a delightful and heavenly forest abounding with flower-
was adorned with mango trees that put forth flowers and It resembled the very woods of Nandana fruits throughout the year. (in heaven) and was inhabited by yakshas and Kinnaras. It was also adorned with Salas and palmyras and Tamalas, with clusters of black ing trees.
It
and many large sandal trees. Upon the delightful tablelands that he saw there, fragrant with perfumes of diverse kinds, birds of the foremost species were always heard to pour forth their melodies. Other winged denizens of the air, called Bharundas and having faces resembling those of human beings, and those called Bhulingas, and others belonging to mountainous regions and to the sea, warbled sweetly there, aloes,
Gautama proceeded through
that forest, listening, as he went, to those
charming strains of nature's choristers. On his way he a beheld very delightful and level spot of land covered with golden sands and resembling heaven itself, O king, for its beauty. On that Possessed plot stood a large and beautiful banian with a spherical top.
delightful and
of
many branches
that corresponded with the parent tree in beauty
and
umbrella set over the plain. The spot underneath that magnificent tree was drenched with water perfumed with the most fragrant sandal. Endued with great beauty and abound,
size, that banian looked like an
ing
with delicious flowers
the Grandsire himself.
around, the spot looked like the court of Beholding that charming and unrivalled spot, all
abounding with flowering trees, sacred, and looking like the abode of a very celestial, Gautama became very much delighted. Arrived there, he sat himself down with a well-pleased heart. While sitting there, O son of Kunti, a delicious, charming, and auspicious breeze, bearing the perfume of many kinds of flowers, began to blow softly, cooling the limbs of Gautama and filling him with celestial pleasure, monarch \
O
.1 Kimpuruslia is half-man and half-horse. The body be that of a horse, and the face that of a man. T.
is
supposed to
SANTI PABVA
401
Fanned by that perfumed breeze, the Brahmana became refreshed, and in consequence of the pleasure he felt he soon fell asleep. Meanwhile the sun set behind the Asta hills. When the resplendent luminary entered his chambers in the west and the evening twilight came, a bird
that was the foremost of his species, returned to that spot, which was home, from the regions of Brahman. His name was Nadijangha
his
and he was a dear friend of the creator. He was a prince of Cranes, possessed of great wisdom, and a son of (the sage) Kasyapa. He was also known extensively on Earth by the name of Rajdharman. Indeed, he surpassed everyone on Earth in fame and wisdom. The child of a celestial maiden, possessed of great beauty and learning, he resembled a celestial in splendour. Adorned with the many ornaments that he
wore and that were as brilliant as the sun himself, that child of a celesseemed to blaze with beauty. Beholding that bird arrived at that spot, Gautama became filled with wonder. Exhausted with hunger and thirst, the Brahmana began to cast his eyes on the bird from desire tial girl
of slaying him.
'Rajdharman said, Welcome, O Brahmana By good luck have The sun is set. The evening twilight is I got thee today in my abode come Having come to my abode, thou art today my dear and excellent guest Having received my worship according to the rites laid down in the scriptures, thou mayst go wither thou wilt tomorrow 11
1
!
!
!
*
morning
'
!
SECTION CLXX "Bhishma
'Hearing these sweet words,
said,
Gautama became
Feeling at the same time a great curiosity, he eyed Rajdharman without being able to withdraw his gaze from him. 11 Brahmana, I am the son of Kasyapa by 'Rajdharman said,
with wonder.
filled
O
one of the daughters of (the sage) Daksha. Possessed of great merits, Thou art welcome, O foremost of Brahmathou art my guest today !
*
nas
1
'Having offered him hospitiality according down in the scriptures, the crane made an excellent
"Bhishma continued, to the rites laid
around. He also offered him several of the Bhagirathi. Indeed, the waters the from deep large fishes caught the for acceptance of his guest Gautama a son of Kasyapa offered
bed
of the Sala flowers that lay all
blazing fire and certain large fishes. After the Brahmana had eaten and became gratified, the bird possessing wealth of penances began to
fan him with his wings for driving off his fatigue. Seeing his guest seated at his ease, he asked him about his pedigree. The man answered, and then saying, I am a Brahmana known by the name of Gautama I
remained
silent.
perfumed with 51
The
many
bird gave
his guest a soft
fragrant flowers.
bed made
Gautama
of leaves
laid himself
and
down on
MAHABHABATA
402
great happiness. When Gautama had laid himself down, the eloquent son of Kasyapa, who resembled Yama himself in his knowledge of duties, asked him about the cause of his arrival there.
it,
and
felt
Gautama answered him, For earning wealth
1
I
am
am,
O
large-souled one, very poor desirous of going to the sea The son of I
saying,
!
1
Kasyapa cheerfully told him. It behoveth thee not to feel any anxiety foremost of Brahmanas, and shalt return home Thou shalt succeed, !
O
with property. The sage Vrihaspati hath spoken of four kinds of means for the acquisition of wealth, viz., inheritance, sudden accessions due to luck or the favour of the gods, acquisition by labour, and acquisition through the aid or kindness of friends. I have become thy friend. I I shall, therefore, exert in such a cherish good feelings towards thee in The night passed acquiring wealth way that thou mayst succeed !
I
away and morning came.
Seeing
bird addressed him, saying, Go,
and thou art sure
to
succeed
from this place, there
a
is
name
!
his guest rise cheerfully
from bed, the
O
amiable one, along this very route At the distance of about three Yojanas
mighty king
of the Rakshasas.
Possessed of
Virupakhsha, and he is a friend of mine That chief, induced by my Go to him, O foremost of Brahmanas as thee much wealth as thou desirest without doubt, give will, request, O Gautama Thus addressed, king, cheerfully set out from that place, eating on the way, to his fill, fruits sweet as ambrosis. Beholding the
great strength, his
is
1
!
!
sandal and aloe and birch trees that stood along the road, and enjoying their refreshing shade, the Brahmana proceeded quickly. He then reached the city known by the name of Meruvraja. It had large
porches made of stone, and high walls of the same material. It was also surrounded on every side with a trench, and large pieces of rock and engines of many kinds were kept ready on the ramparts. He soon be-
came known
to the Rakshasa chief of great
intelligence,
O
king, as a
him by the chiefs friend (the crane). The chief received Gautama very gladly. The king of the Rakshasa then, O Yudhishthira, commanded his attendants, saying, Let Gautama be soon At the command of the king, certain brought hither from the gate persons, quick as hawks, issued from the splendid palace of their ruler, and proceeding to the gate accosted Gautama. The royal messengers, O monarch, said unto that Brahmana, Come quickly, the king desires Thou mayst have heard of the king of the Rakshasas, to see thee Virupaksha, by name, possessed of great courage. Even he is impatient Come quickly and tarry not of seeing thee Thus addressed, the dear guest sent unto
1
!
!
Brahmana, forgetting
!
ran with the messengers. Beholding the great affluence of the city, he became filled with wonder. Soon he entered the king's palace in the company of the messengers, his
toil in his surprise,
solicitous of obtaining a sight of the king of the RafoHasas.' 1 Literally, 'for obtaining goods.'-r-T.
"
SECTION CLXXI "Bhishma said, 'Led into a spacious apartment, Gautama was introduced to the king of the Rakshasas. Worshipped by the latter (with the usual offerings), he took his seat on an excellent seat. The king asked him about the race of his birth and his practices, Vedas and his observance of the Brahmacharyya vow.
his study of the
The Brahmana^
however, without answering the other queries, only stated his name and race. The king, having ascertained only the name and the race of his guest, and seeing that he was destitute of Brahmanic splendour and
Vedic
enquired about the country of his residence. 'The Rakshasa said, Where is thy residence, O blessed one, and to what race does thy wife belong ? Tell us truly, do not fear. Trust studies, next
us without anxiety 1
'Gautama
!
said,
in a village of hunters.
widow.
All this that
I I
belong by birth to the Middle country. I live have married a Sudra spouse who had been a
I tell
you
is
the truth
|'
"Bhishma continued, he should do.
'The king then began to reflect as to what Indeed, the king began to think how he might succeed in
He said unto himself, This man is by birth a Brahmana. He is, again, a friend of the high-souled Rajdharman. He has been sent to me by that son of Kasyapa. I must do what is agreeable to my friend. He is very intimate with me. Indeed, he is my brother, and a dear relative. He is truly a friend of my heart. On this day of month of Kartika, a thousand Brahmanas of the foremost
acquiring merit.
order are to be entertained in entertained with them and
I
my
house.
shall give
Gautama has come hither be given away (unto the Brahmanas)
sacred day.
This
Gautama
also shall be
wealth unto him too. as a guest.
This
The wealth
is
that
a is
is ready. What is there then to time a thousand Brahmanas, possessed of great learning, with persons purified by baths and adorned (with sandalpaste and flowers), and attired in long robes of lien, came to the palace. The Rakshasa king Virupaksha, O monarch, received the guests, as they
to
think of
!
Just about
this
came, duly and according to the rites laid down in the scriptures. At the command of the king, skins were spread out for them- The royal servants then, O best of the Bharatas, placed mats of Kusa grass on the 1 Those foremost of Brahmanas, having been duly worshipped ground. by the king sat down on those seats, The Rakshasa chief once more worshipped his guests, as provided by the ordinance, with sesame seeds, green blades of grass, and water. Some amongst them were selected At such entertainments, Hindus, to this day, ?it on separate seats If anybody touches anybody else's seat, both become impure eating. and can not eat any longer. Before eating, however, when talking or heara large mat or blanket or ing, the guests may occupy a common seat, i.e., T. cloth, &c,, spread out on the floor. 1
when
MAHABHABATA and the deities of fire. These were smeared with sandal-paste, and flowers were offered unto them. They were also adored with the other kinds of costly offerings. After such worship, every one of them looked as effulgent as the moon in the firmament. Then bright and polished plates of gold, adorned with engravings, and filled with excellent food prepared with ghee and honey, for representing the Viswedevas, the
Pi'tris,
were given unto those Brahmanas. Every year (on the days of full moon) of the month of Ashada and Magha, a large number of Brahmanas used to receive from the Rakshasa chief, after proper honours, the best kinds of food that they desired. Especially, on the day of full moon in the month of Kartika, after the expiry of autumn, the king used to give unto the Brahmanas much wealth of diverse kinds, including gold, silver, jewels, gems, pearls, diamonds of great value, stones of the lapis lazuli variety, deer-skins, and skins of the Ranku deer. Indeed, O Bharata, throwing a heap of wealth of many kinds for giving it away Dakshina (unto his regenerate guests), the mighty Virupaksha, addressing those foremost of Brahmanas, said unto them, Take from these jewels and gems as much as ye wish and can hope to bear away as
!
And
O
Bharata, these words Taking those plates of gold and vessels which you have used for your dinner, When these words were go ye away, O foremost of Brahmanas Rakshasa uttered by the high-souled king (on the occasion of that partihe also used to say unto them,
:
!
among Brahmanas took as much wealth as each Worshipped with those costly jewels and gems, those best of Brahmanas, attired in excellent robes, became filled with delight. Once more, the Rakshasa king, having restrained the Rakshasas that had come to his palace from diverse lands, addressed those Brahmanas and said, This one day, ye regenerate ones, ye need have no fear from the Rakshasas here Sport ye as ye wish, and then go away with speed The Brahmanas then, leaving that spot, went away in all directions with great speed. Gautama also, having taken up a heavy quantity of gold without any loss of time, went away. Carrying the burthen with difficulty, he reached that same banian (under which he had met the crane). He sat himself down, fatigued, toil-worn, and hungry. While Gautama was resting there, that best of birds, viz., Rajdharman, O king, came there. Devoted to friends, he gladdened Gautama by bidding him welcome. By flapping his wings he began to fan his guest and dispel cular feast), those bulls desired.
!
his
!
Possessed of great intelligence, he worshipped Gautama for his food. Having eaten and refreshed to think, Heavy is this load that I have
fatigue.
and made arrangements himself, Gautama began
I have a long moved by covetousness and folly have no food by which to support life on my way. What should I do for supporting life ? Even these were his thoughts then. It so happened that even upon much thinking he failed to see any food which he could eat on the way. Ungrateful as he was, O tiger among men, even this was the thought that he then conceived. This prince of cranes, so large and containing a heap of flesh, stayeth by my side Slaying and bagging him, I shall leave this spot and go along with
taken of bright gold,
way
to travel.
I
!
'
great speed
!
'
!
SECTION CLXXII "Bhishma
said,
his guest, the prince
'There, under that banian, for the protection of of birds
On
1
had kindled and kept up a
fire
with high
and blazing flames fire, the bird slept trustfully. The ungrateful and wicked-souled wretch prepared to slay his sleeping host. With the aid of that blazing fire he killed the trustful bird, and having despatched him, became filled with delight, never thinking there was sin in what he did* Peeling off the feathers and the down, he roasted the flesh on that fire. Then taking it up with the gold he had brought, the Brahmana fled quickly from that spot. The next day, the Rakshasa king, Virupaksha, addressing his son, said, Alas, O son, I do one side of the
not behold Rajdharman, that best of birds, today ! Every morning he repairs to the regions of Brahman for adoring the Grandsire. While returning, he never goes home without paying me a visit. These two mornings and two nights have passed away without his having come to my abode. My mind therefore is not in peace. Let my friend be enquired after. Gautama, who came here, is without Vedic studies and destitute of Brahmanic splendour. He has found his way to the abode of my friend. I greatly fear, that worst of Brahmanas has slain
Rajdharman
!
Of
evil practices
and wicked understanding,
I
read him
through by the signs he showed. Without compassion, of cruel and grim That Gautama visage, and wicked, that vilest of men is like a robber. has gone to the abode of
my
friend.
For
this
reason
my
heart has
O son, proceeding hence with great speed become extremely anxious whether that pure-souled bird is ascertain of abode to the Rajdharman, addressed Thus not Do by his sire, the prince, tarry still alive with great speed. Arrived accompanied by other Rakshasas, proceeded at the foot of that banian, he saw the remains of Rajdharman. Weeping !
!
!
with
grief,
the son of the intelligent king of the Rakshasas, ran with
great speed and to the utmost of his power, for seizing Gautama. The Rakshasas had not to go far when they succeeded in catching the
Brahmana and discovering the body
of
Rajdharman destitute
of wings,
bones, and feet. Taking the captive with them, the Rakshasas returned with great speed to Meruvraja, and showed the king the multilated body of Rajdharman, and that ungrateful and singing wretch, viz., Gautama. Beholding the remains of his friend the king, with his counselors and priest, began to weep aloud. Indeed, loud was the voice of lamentation
that
was heard
in
his
abode.
The
entire city of
the
1 Agni or fire is a deity that is said to have Vayu (the wind-god) for his charioteer. The custom, to this day, with all travellers in India is to kindle a large fire when they have to pass the night in woods and forests or uninhabited places. Such fires always succeed in scaring off wild beasts.
In fact, even tigers, raging with hunger, do not approach the place where a blazing fire is kept up, T.
MAHABHAKATA
406
Rakshasa king, men, women, and children, became plunged in woe. king then addressed his son, saying, Let this sinful wretch be slain!
The
Let these Rakshasas here of
on and inured
feast merrily
sinful habits, of sinful soul,
should be slain by you
his flesh
!
Of
sinful deeds,
to sin, this wretch,
Thus addressed by the Rakshasa
!
I
think,
king,
many
Rakshasas of terrible prowess expressed their unwillingness to eat the Indeed, those wanderers of the night, addressing flesh of that sinner. their king, said, Let this vilest of men be given away to the robbers !
heads to their king, they told
him
It beso, adding, Bending their The king hoveth thee not to give us this sinful wretch for our food Let this ungrateful wight be given to Let it be so said unto them, Thus addressed by him, the Rakshasas the robbers then without delay and with lances battle-axes, hacked that vile wretch into pieces armed !
!
!
and gave them away to the robbers.
It
so
happened, however, that
the very robbers refused to eat the flesh of that vile man.
Though
O
monarch, they would not eat an ungrateful person. For one that slays a Brahmana, for one that drinks alcohol, for one that steals, for one that has fallen away from a vow, there is expiation, O cannibals,
king.
But there
and vile
is
man who
no expiation for an ungrateful person
injures a friend and
by the very cannibals nor by the
That cruel
!
becomes ungrateful,
worms
that feed
not eaten
is '
on carrion.'
SECTION CLXXIII "Bhishma \i>
made
'The Rakshasa king then caused a funeral pyre to and adorned it with jewels and gems,
said,
for that prince of cranes
and perfumes, and costly robes. Setting fire to it with the body of that prince of birds, the mighty chief of the Rakshasas caused the obsequial be performed according to the ordinance. At that time, the auspicious goddess Surabhi, the daughter of Daksha, appeared in the sky above the place where the pyre had been set up. Her breasts
rites of his friend to
were
full of milk.
with milk
1
From
her mouth,
upon became revived.
of cranes
himself
came
Rakshasa king, Indra
The
sinless
monarch, froth mixed
to the
said,
At
Rising up, he approached
paksha, the king of the Rakshasas. celestials
O
the funeral pyre of Rajdharman.
fell
city
By good
At of
this,
this time, the
Virupaksha.
the prince
his friend
Viru-
chief of the
Addressing the
luck, thou hast revived the prince
the deities further recited to Virupaksha the denounced by the Grandsire upon that best of birds named Rajdharman. Addressing the king he said, Once on a time, O monarch, this prince of cranes absented himself from the region of Brahman (when his presence was expected). In wrath the Grandsire of cranes
old
!
chief of
story of the curse
said unto this prince of birds. 1 Surabhi is the celestial
Since this vile crane hath not presented
cow sprung from the sage Daksha.
T.
SANTI PABVA
407
himself today in my assembly, therefore, that wicked-souled one shall not soon die (so as to be able to leave the Earth) In consequence of these words of the Grandsire, the prince of cranes, though slain by !
Gautama, has come back to life, through the virtue of the nectar with After Indra had become silent, Rajwhich his body was drenched dharman, having bowed unto the chief of the celestials, said, O first !
friend va,
O
thy heart be inclined towards
me
then let my dear Hearing these words of his, Vasaforemost of men, sprinkled nectar over the Brahmana Gautama
of gods,
if
Gautama be
and restored him
Gautama, who
restored to
to life.
still
from the king
life
I
The prince
bore on
for grace,
1
of cranes,
his shoulders
of the Rakshasas)
approaching
his
friend
the load of gold (that he had
embraced him and
felt great joy. that prince of cranes, dismissing Gautama of sinful deeds, together with his wealth, returned to his own abode. At the due hour he repaired (the next day) to the Grandsire's region. The latter
got
Rajdharman,
honoured the high-souled bird with such attentions
as are
shown to
a
Gautama also, returning to his home in the village of the hunters begot many sinful children upon his Sudra wife. A heavy curse was denounced upon him by the gods to the effect that having begotten, 2 within a few years, upon the body of his re-married wife many children that ungrateful sinner should sink into a terrible hell for many years. guest.
All this,
O Bharata,
ting the
incidents of this grave story,
was recited
to
me
formerly by Narada.
O bull
Recollec-
of Bharata's race, I
have
Whence can an ungrateful person is his Whence can he have happiness ? ? Where ? derive fame place An ungrateful person does not deserve to be trusted. One that is ungrateful can never escape. No person should injure a friend. He that
recited to
thee
all
its
details duly.
injures a friend sinks into terrible
and everlasting
hell.
Every one
should be grateful and every one should seek to benefit his friends. Everything may be obtained from a friend. Honours may be obtained from friends. 3 In consequence of friends one may enjoy various objects of enjoyment. Through the exertions of friends, one may escape from various kinds of danger and distress. He that is wise would honour his friend with his best attentions. An ungrateful, shameless, and sinful wight should be shunned by those that are wise. One that injures his friends is a wretch of his race. Such a sinful wight is the vilest of men. foremost of all virtuous men, what the I have thus told thee, O characteristics are of that sinful wretch who is stained by ingratitude and who injures his friend. What else dost thou wish to hear ?' Vaisampayana continued, "Hearing these words spoken by the high-souled Bhishma, Yudhishthira, O Janamejaya, became highly '
gratified."
vicious as printed in the Bengal texts. T, chirat or achirat is difficult to make out. T. 3 In Sanskrit the ablative has sometimes the sense of 'through' Here, mitrat means both from and through. What is said that wealth, 1
2
The second line of IT Whether the word is
is
I
honours, &c., may be acquired through friends, i.e., the latter wealth or be instrumental in its acquisition, &c,T.
may
give
OCT5
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J970
Mahabharata. English The Mahabharata of Krishna- Dwaipayana Vyasa C 2d.
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